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o 



V*OR' THE REAL POWER 
BACK OF JAMES J. HILL 


WRITTEN UNDER IMPRESSIONS RECEIVED FROM 
THE WORKS OF MOSES 


By BUDD REEVE 


This book can be had from the Author personally, or through the mail, by addressing 
THE KEEPER OF THE GREAT RECORD, Buxton, N. 0. Price 50c, by Mail 60c. 





























f 



JEROME 

OR 

THE REAL ROWER BACK OR 

JAMES J. HILL 


VOL. I. 


Writted Under Impressions 
Received from the Works of Moses 
by 

BUDD REEVE 


This book can be had from the Author personally, or through the 
mail, by addressing THE KEEPER OF THE GREAT RECORD, 
Buxton, North Dakota. Price, 50 cents. By Mail, 60 cents. 








4 






UBSARY of GQNiSRESS* 

5 wo Go Dies rtecuj vee 

SEP J7 ?yua 

MWMJf<^U» i.HUj! 

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Copyright, 1907, by 
Budd Reeve 





CH ICAGO 

M. A. DONOHUE & COMPANY 
PUBLISHERS 










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INTRODUCTION. 


Progression is the order of creation and man’s salva¬ 
tion ; therefore, we endeavor to progress. 

With creation behind pushing, and salvation ahead 
pulling, man cannot stand still. He is between two great 
natural forces, neither of which can be resisted. 

If he undertakes to stop, the salvation chain tightens 
ahead, and the natural order machine pushes behind, 
both at the same time, in the same direction. To one 
alive, this means moving. 

With creation and salvation for motive power, it is 
clearly seen, that man must move; and there is but one 
way to go, and that is forward; which should be with 
hope and determination. 

But whether all movements are progression or not, is 
another question. That is something determined by in¬ 
vestigation and trial. 

No clearer and better introduction could be given to 
this book, than that found on the title page. 

‘‘Written under impressions received from the works 
of Moses.” 

Like all others, Moses was impressed through being 
pushed and pulled by natural forces. 

All my impressions did not come from the works of 
Moses. Other things have made deep and lasting im¬ 
pressions upon me. But the starting point, the begin¬ 
ning of light, was there. 


5 


The starting point, is from that which is recorded as 
God’s first words spoken to man through Moses, telling 
man of his relation to the earth, and the way to dominion 
through the earth. 

But instead of following the subject and working on 
it, the subject has followed and worked on me. Held* 
me like one a prisoner; or one, only at liberty within 
certain limits. 

It would not be possible to follow a subject from 

choice, the way the subject of “Jerome” has followed 

and held me. Had I tried these many years, through 
my own efforts, it never could have been kept in sight. 

Not being able to get away from it, is why we meet 
here. And just how near the subject and I are now to¬ 
gether, the reader must judge. 

There is nothing wonderful or new about impressions. 
Impressions are the first and oldest things known; com¬ 
mon to every one from infancy to death. It is impos¬ 
sible to get rid of them; and at times, they seem to im¬ 

pose upon us. And when one is settled and disposed of 
more rush in to take its place. But that which impresses 
and why, like everything else, bears its own fruit; the 
seed of which is within itself. 

The important question is, what is the cause of the im¬ 
pression ? 

Fruit, cn* that ; which is the same, effect, is the result 
of cause. For this reason, cause is of first and greatest 
importance. 

In this case, I am neither the cause, the seed, nor the 
impression. I am the uncultivated soil in which the seed 
has sprung up, voluntarily. I am only the wax, on 
which impressions are made. 


6 


As there Is cause for endeavor, fixed and certain, there 
is cause for this book. 

It is written on the theory, that man is a part of 
natural order, as much as the earth or heavenly bodies; 
that he has a place in creation as fixed and lasting as 
the stars. That he is the conscious, intelligent part of 
nature; through which the other parts are seen and made 
known. It is on the theory, that man is a stratum of in¬ 
telligence in creation; the medium, or self register in 
nature, through which the other parts communicate, and 
are communicated with. 

It is wiitten, not only on the theory, but with the most 
positive, absolute knowledge, that man has a double na¬ 
ture. That he has a visible and invisible part, and that 
the invisible is the larger and higher part. 

It is written on the theory, that the ultimate end of 
man, is a certainty; that he will fill his place in time, ar 
certainly as time and space exist; and that his end is to 
be a grand and glorious one. That he is now only in a 
state of formation and development. It is written on 
the theory, that God does not make mistakes; that He 
made man for a certain purpose, and that man will cer¬ 
tainly fill the place designed as God is over all. 

This is a work where impressions and shadows are 
recognized as a part of real existence and proper mate¬ 
rial for building. 


7 


CHAPTER I. 


THE WAY IT LOOKS TO ME. 

The world looks differently to different ones, for the 
reason, each and all see it from a different view-point. 

Each and all see it differently, for the reason, two 
people cannot occupy the same space at the same time 
when looking at the world or anything else. For this 
reason, each one differs in looks, nature and actions. 
No two are exactly alike, because of the natural im¬ 
possibility, to get within the same space at the same 
time, to focus, or be focused. 

Of the many leaves that grow on a tree no two are 
exactly alike, because each leaf fills a different space and 
has a different surrounding. Although hanging from 
the same branch, the sun does not shine alike on all, 
neither does the dew or rain fall the same on all. Those 
on the outside and at the extreme top are more exposed 
to the light and the elements, while those in the center 
and on lower branches are more in the shade. Nature 
takes notice of all conditions, and each leaf shows a 
variation in its tracings, in recognition of the fact, that 
it occupies a place in existence different from all others. 
The world, to me, is like an old fashioned “hit or miss’' 
rag-carpet. 

The “hit or miss” carpet is made by cutting different 
fabrics, principally worn garments, into strips, the ends 


8 


of which are sewed together to form a thread, and then 
this variegated thread, which in reality is but a “ringed, 
streaked and speckled” string, is woven into a covering 
for the floor. It is called rag, because the material is 
more or less ragged before being cut, and all rag after¬ 
wards. It is called “hit or miss” because the rags are 
united just as they happen to be picked up, regardless of 
quality or color. Black, blue, gray, shody, velvet, broad¬ 
cloth and bombazine are all united into something new, 
for an old and common use. 

The floor of existence is covered by the acts and works 
of variegated humanity, woven and inter-woven into 
endless shades and forms. The good, the bad, the wise, 
the foolish, the weak, the strong, the rich, the poor, the 
white, the black, the red, the yellow, tottering age and 
smiling youth, like the “hit or miss” carpet, are woven 
and inter-woven with individuals linked together for 
threads to cover centuries. 

For ages the loom of life has been turning out in¬ 
creased and varied products, until the continued weaving 
and inter-weaving of thoughts and deeds, not only form 
a cover to the great floor of existence, but a large part 
of the real floor on which all are standing. 


9 


CHAPTER. II. 


OUR GREAT RELATIONS. 

In the order of creation, man has three great rela¬ 
tions. 

He has one towards his Creator, one towards that 
which is created, and one towards himself. All other 
relations spring from this order. 

While acknowledging a Supreme Creator, at the same 
time, each individual, to a certain extent, is a creator 
for himself as well as others. Natural order is such, 
that man is not only subject to that which is above, 
around and under him, but he is subject to that which 
he does and the way he does it. He is also subject to 
that which individuals and generations have done before 
him, the same as coming generations will be subject to 
and influenced by the works of present man. That which 
has been done, affects us, and that which we do, will 
affect those who come after us. Through this order, 
Time and Life form a continuous chain; which places 
responsibility on every individual and generation. 

Man lives under conditions whereby a number and 
variety of parts are not only necessary to a perfect whole, 
but where every part must be perfect in order to have 
the whole perfect; hence the importance of attention to 
correct principles of building. 


10 


CHAPTER III. 


BUILDING. 

No matter how_ strong and perfect the foundation, 
without a roof, a building would not be habitable. And 
no matter how perfect the roof, without a foundation and 
other parts, it would be alike uninhabitable. 

Two things are necessary in building, one is material 
with which to build; the other is, intelligence to use it. 

Material is the part outside of man; intelligence is 
the guiding element within him. To successfully build 
these two conditions must be properly united. 

Building rests upon a union between the visible and 
the invisible; between that which is seen and that which 
is felt. 

It rests upon relationship between mind and matter, 
and of mind over matter. It shows that man and other 
parts of nature are related. 

Building is not only an expression of intelligence, but 
it is that, by which intelligence is judged. Animals are 
surrounded by material, and they use it, but not with 
man’s intelligence. 

The distinguishing feature of man, is power to grasp, 
comprehend and act. In this respect, individuals differ; 
some being greater than others. Some can see further, 
comprehend quicker, and accomplish more with the same 
material, under the same circumstances. 


11 


The great temple of humanity is like any other struc¬ 
ture. In this temple, some are granite in the founda¬ 
tion, some braces and timbers in the frame, some shin¬ 
gles, some shingle nails, some hair in the plastering, 
some paint, and some only ornamental trimmings; but 
all useful and necessary to a complete whole. 

In the work of building, there is not only a law under 
which all act, but one whereby all acts are discoverable 
and can be made known. 

The law whereby acts are discoverable, is like some¬ 
thing largely hidden; or something in a state of growth 
or formation, waiting for right conditions to call it into 
use. 

In time, conditions will be reached shedding clearer 
and greater light on this and all other laws. In time, a 
condition will be reached, where every worker will cor¬ 
rectly read the present from the past—and the past and 
future from the living present. 

Reading the past and future from the present, has 
been the natural and recognized way to development 
since man has been able to read in any form or language. 
And progression has only been, and will only continue 
to be, in harmony with this order. 

In building, the first and most important thing to look 
to is the foundation. 

Whether pertaining to the known or the unknown, the 
visible or the invisible, the foundation of all building is 
natural law. 

The foundation of natural law is Supreme Intelligence. 

To be enduring and a success, the works of man must 
be in harmony with natural order. 


12 


CHAPTER IV. 


SUCCESS. 

Success is the result in knowing what to do—and do¬ 
ing it. 

There are thousands upon thousands who know what 
is necessary to gain success, but fail when it comes to 
the means or ability to find a way to reach it. Knowledge 
of what to do, without capacity to do it, is a common 
failing. This condition is the principal cause of human 
trials. When a man can do and have that which is de¬ 
sired, he is called a success. And when without too 
much trouble and expense, his trials, as trials are com¬ 
monly understood, are considered over. But this is far 
from covering the whole field; man is never without 
trials, and never will be. 

Success is easier to talk about than gain. The simplest 
mind may know the way to a certain end, when to reach 
it, might be. beyond the highest genius and most untiring 
effort. 

There is a difference between luck and success. 

Luck is a good thing run onto accidentally—which a 
horse, or even a mule might do without looking for it. 

True success, is the result of premeditated design 
intelligently followed. Success is the pursuit and cap¬ 
ture of something credible to the pursuer and of value 
to others after being possessed. It is the intelligent 


13 


development of something useful. It is something that 
you go after, know why you go, and keep going until 
you get it. And after getting it—keep it. 

If it gets away after once being possessed, you are not 
a complete success. The best that can then be said of 
you is, that you are only a half success, with a failure 
attachment. A failure attachment is an unpleasant thing 
to carry or drag around—especially after having had 
and worn something better. Those who have one of 
these things, will not only recognize—but swear to this. 

It is to be regretted that there are not more notable 
successes and fewer failure attachments. 

When a man is overtaken by failure; when he falls 
from a very high to a very low place, and strikes so 
hard that a whole community—if not a nation—is jarred 
by his fall, it is natural to inquire after and take an 
interest in him when down. If not from sympathy, to 
gain knowledge of how to avoid falling in like manner 
ourselves. There are many good reasons for looking 
after the fallen. 

A fall does not necessarily mean death or great injury, 
it may mean education; something reaching beyond the 
spot that is hurt and the thing that hurt it. Seeing others 
fall, often does as much good as though it were all our 
own. 

Success and failure rest upon cause. When a man 
starts from the common walks of life, and keeps rising 
and rising, until he becomes a phenomenal success, it is 
natural to inquire who he is, and look for the cause that 
started him on the successful road. Inquire where he 
sprang from, and look to see why he became great. 
And when he seems to act and build without interruption 


14 


or sign of stopping, it is natural to look to see what is 
back of him, and why he keeps continually advancing. 

The object here, is not the presentation of money bags. 

It is not to enlarge the jaws of an alligator or thicken 
the hide of a rhinoceros. It is not to bow before world¬ 
ly power or call for worshippers at the shrine of Mam¬ 
mon. Something more than money—something greater 
and higher—is required now-a-days to serve as a foun¬ 
dation for greatness and success. 

Men with vast sums of money are too common to 
merit special attention—if that is all that is back of them, 
only as it may be necessary at times, to show their 
worthlessness and pass them by. Money is like fire or 
water—good in its place—when under control and put 
to intelligent use; when used to warm and comfort—not 
destroy. 

To find the cause of failure or success it is necessary 
to learn to read before starting to build; and when it 
comes to reading, the field of letters is very large. 

We read from the living and the dead, 

From things long past, and far ahead. 

We read from darkness as well as light, 

From things unseen and things in sight. 

We read from above as well as below 
That we must reap from what we sow. 

We read from unions great and small, 

From wisest men and devils tall. 

We read from things that come and go, 

From solemn truths, and things not so. 

We read from greatest powers on high, 

Then try to find the reason why. 


15 


CHAPTER V. 

THE VISIBLE AND THE INVISIBLE.' 

We come from and return to the invisible. 

Yet, mentioning this ever present truth, is the intro¬ 
duction of dreams. It is going into and beyond the 
clouds. It is entering darkness to look for light and 
hidden ways. Still we enter, still we look. Why ? Be¬ 
cause we are forced to look, work, and try, in order to 
progress. Without progression, the world would be a 
dismal monotony. 

Looking into the invisible is the most natural of all 
things, because it is the ever present way to knowledge 
—man’s greatest strength and light. 

We are moved by the invisible and build from and 
upon it, because it is the greatest part of our nature, and 
belongs to our nature to do so. We do this, because 
every visible thing is from an invisible source. 

It is through the invisible that we are enabled to read 
from darkness and build from shadows. Shadows and 
impressions can be successfully worked into building ma¬ 
terial when properly connected, and it is known what 
makes them. Only for those who have gone before ancl 
now with the invisible, we would not be here. For this 
reason, it is not strange that we should look into and 
study this most natural subject. It is more than natural 
to look into the source from which we came and must 


16 


go. It is clearly rational to do this, when it is consid¬ 
ered that in our physical make up, we are four-fifths in¬ 
visible and only one-fifth visible. Of the five senses, but 
one presents the visible; all the others are just as much 
in evidence, but stand for the unseen. 

Did you ever see a sound? No. You simply hear it. 
You may see that which produces it, but sound is in¬ 
visible. Still, hearing is evidence—good evidence—the 
very best. 

Did you ever see a taste? No. This sense is also in¬ 
visible ; but an unerring witness of the truth. 

Did you ever see an odor? No. You have seen that 
from which odors came, but you never saw an odor, and 
never will. Still, here is a third invisible witness. 

Did you ever see a feeling? By no means. You sim¬ 
ply feel and act accordingly. Whether it is a feeling of 
hunger or of pain; a thirst for water or a thirst for 
knowledge; a thirst for gold or a thirst for revenge; 
you move according to the dictates of that which is felt. 

Feeling is invisible, yet it is the foundation of all 
building. Whether it is heat or cold, the head or the 
heart; a search for immortality or treasures hidden in 
the earth; you plan and build according to that which 
you feel, or that which impresses you. 

Seeing causes you to feel; hearing causes you to feel; 
smelling causes you to feel; tasting causes you to feel. 
But seeing does not cause hearing; neither does hearing 
cause smelling. 

While all the senses cause feeling, feeling does not 
awaken or stimulate the other senses beyond their own 
recognition. 

As there are five points to a star, so it is with feeling. 
Feeling is the body of the five senses. It is the Star of 


17 


existence: that upon which the other senses rest and 
take their forms. 

Feeling leads to looking, working, studying, building. 
Building is harmonizing conditions within and without 
yourself. It is the invisible shaping and presenting the 
visible. It is that which is reflected through man’s needs 
and nature. As feeling is the foundation of building, 
it becomes through natural order, the cornerstone upon 
which all efforts rest. Feeling is to life, what air is to 
the universe. It reaches far beyond the physical and 
finds its true sphere in and with the invisible. 

The soul, the invisible part of man, has longings the 
same as the heart has cravings. Equal too, if not great¬ 
er, than the needs of the body. And all arise from in¬ 
born feeling; the motive power back of man; the cause 
of building. 

This work is a structure based upon impressions and 
resting upon shadows. To say that human affairs are 
directed by powers unseen, is introducing the mysteri¬ 
ous ; which means, the presence of clouds. Clouds mean 
that “we see as through a glass darkly”—but still we 
see. Not clear enough possibly to make it clear to all 
others, but clear enough to recognize that there is some¬ 
thing beyond in which we are interested, and that is 
interested in us. And that which we cannot see, we 
feel—and as feeling is not only evidence, but the founda¬ 
tion of all building, we proceed with this sense for a 
guide. 

My attention has long been held by the outlines of a 
shadow in human form, standing with its back towards 
me. By thus standing, it represents the unknown. 
While the unknown is the most familiar of all figures, 


18 


yet, it is never seen face to face. It is only seen through 
clouds, approached through darkness, and recognized 
through the sense of feeling,—or consciousness, which 
is only a higher form of feeling. The clearest view ever 
obtained of the unknown, is that of a shadow. This 
may not seem very clear, but as there never was a 
shadow without a substance to make it, the presence of 
a shadow is proof positive of something real. Although 
that which is seen, is but the indistinct outlines of a 
shadow, the shadow is real, in so far as it reflects that 
which makes it. The same as a cloud is evidence of 
greater light beyond. 

The place where the shadow of the unknown appears 
to me, is at the edge of a dense forest, adjoining a vast 
body of water, covered by a deep mist. And I am here 
to read a message given to the world ages ago, which 
has been repeated to man, over and over. The place 
where I find myself studying shadows and gathering im¬ 
pressions with which to build, does not possess the beau¬ 
ties and attractions of a grand park. It is an ordinary 
collection of forest trees, where there is much under¬ 
brush. It is a wilderness presenting a wide contrast of 
conditions; there is light over the land and darkness over 
the water. Silence would reign here supreme only for 
breaking waves against desolate shores and the notes of 
an invisible bird in a distant tree, which sounds like an 
escaped canary. Although the solitude is complete, there 
is neither gloom nor fear. A fascination attaches to 
every surrounding and inspiration is on every side, be¬ 
cause of that for which I came. 

Solitude is not solitude when every cpndition and 
surrounding is not only an open book, but an illustrated 


19 


work from which to read. Solitude preaches its own 
sermons, awakens its own thought, and cares for itself, 
as only solitude can. Solitude is that which is present 
when everything else is absent. Solitude is a positive 
guarantee that you can not and never will be alone. 

Reading from darkness and building from shadows 
would be like following an apparition or trying to talk 
to a ghost, were it not known, that the greatest cause of 
darkness is ignorance, a condition which is constantly 
being overcome. 

The darkness to be dreaded most, is that of lost ambi¬ 
tion and blighted conscience; the condition where the 
light of hope has gone out. 

As long as building rests upon a union between the 
visible and invisible, gathering from the unknown to 
become knowable, will ever be, as it ever has been, the 
all important thought and work of man. Efforts at 
building may fail, but credit for trying cannot be taken 
away. Resting upon a union between the visible and 
the invisible, between that which is seen and that which 
is felt, the work of building is as broad as the universe 
and as endless as time. It reaches from the works of a 
common laborer to the Head of Creation. Building is 
for many purposes and to meet many ends. To build, 
there must be a builder; and as the visible and the in¬ 
visible are one and inseparable, so is building and the 
builder. Whether it is a bird’s nest, or the work of the 
greatest architect, there is a design and a designer; there 
is an object and an end to be accomplished—there is 
cause and effect. 

Whether it is a shelter for animals or a grand cathe¬ 
dral, it is only different expressions of the invisible 


20 


through the visible for different ends. One is sugges¬ 
tive of Spiritual and higher needs, the other, of lower 
life and small creations. We build from feeling, and 
from feeling learn. 

As it makes a difference for what, and to what end 
we build, so it makes a difference as to the material 
used, and the way it is put together; there must be 
soundness in the material, as well as correctness in the 
principle of construction. 

To see a carpenter with hammer in hand driving nails, 
building looks like a simple operation and an easy sub¬ 
ject to present. But to build against time, to build to 
meet the many needs of life, especially higher life, is a 
proposition that requires something more than nailing 
and sawing. 

Building reaches from the simplest affairs, to perfec¬ 
tion in Heaven. It not only embraces material and 
spiritual needs, but covers conditions now, and for time 
to come. 

To build against time, that must be used which time 
produces and does not destroy. Building not only sug¬ 
gests material with which to build, and a builder, but it 
suggests labor and intelligence. Labor without intel¬ 
ligence to direct it, is effort thrown away. Building is 
the largest and most important subject before man, be¬ 
cause it covers the largest field. When we look or go 
beyond a certain point, spiritual matters present them¬ 
selves as natural as breath comes into the body. 

We think of other worlds, because other worlds are 
constantly before us to think about. It would be im¬ 
possible not to think of other worlds when they are as 
visible as our own existence, and as conspicuous as the 


21 


earth on which we live. The fact is, it is only by the 
light of other worlds that we are enabled to see and 
study our own. Then why not think of other worlds 
and build accordingly? Especially, when we are sup¬ 
ported by that which is from above as well as below. 

With millions of stars lighting our way, like so many 
lamps in a beautiful city, how is it possible not tp think 
of other worlds? And when inquiry is made into that 
which is seen, there comes but one answer. And that 
is, that a Supreme work, must have a Supreme Head; 
otherwise it could not and would not be Supreme. The 
character of the work is evidence of the , worker. “By 
their works ye shall know them.” 

From seeing other worlds, we naturally wonder what 
is in and around them; and upon examination, we find, 
that we are in and belong to immensity. Like every¬ 
thing else, immensity has two sides; one that is im¬ 
mensely bright and one that is immensely dark. From 
loving the bright and beautiful, we naturally look for a 
way to enter into the joy and possession of beautiful 
things; and the way is found to be, by building; by cul¬ 
tivating the bright and beautiful. 

Think of the problem and proposition to be met; 
think of the field to be covered by building. Immensity 
means without end; think of conditions to be met to 
lay a foundation here; surveyors, architects and builders 
have gone before us, and laborers without end have 
labored to clear the way, and have gone to their eternal 
rest, and left the work unfinished; and we are now here, 
pressing forward on the same road, looking forward to 
the same end. We do not, we cannot stop, because not 
only an unseen power, but an everpresent feeling, forces 


22 


us to move and act. We strive to lay foundations and 
build to meet conditions in immensity, because we see 
there, worlds that never fade. From this, we know that 
building against time is possible; for the work of eternity 
speaks for itself and tells us. The work of building is 
too great for man to do alone, and he finds help by fol¬ 
lowing the lines and designs placed before him by the 
Great Invisible. 

When forms of every kind, great and small, are con¬ 
stantly seen coming from and returning back to the ever 
present invisible, is it strange that man should be im¬ 
pressed and influenced by this solemn truth? Is it 
strange that we should be interested in the ways and out¬ 
come of life, when eternal happiness and misery depend 
upon being in harmony with infinite design? 

When you look into the past and realize that forms 
which once surrounded you, and possibly from which 
you came, have vanished into darkness, is it strange,, 
that when you see their remaining works, that you should 
feel their presence; though their faces are gone and their 
voices are no longer heard? Is it strange that you 
should feel that which was, and still is possibly, a part of 
yourself? Is it strange that through feeling you should 
look, and through looking you should find, and build ac¬ 
cordingly? The chain leading from sensation to know¬ 
ledge is unending. There would be neither sense 9r 
wisdom in causing man to feel and look, if there was 
nothing to find. So we look and find. 


23 


CHAPTER VI. 


SHADOWS. 

For long years a shadow has held and led me. Why ? 

Like many other things, simply because it is so. 

This is all that can be said about a large part of life 
and the world. Certain things come and go, just why, 
we know not, only that it is so. And the most is made, 
or should be, of each situation, whether real or imag¬ 
inary. 

I have followed a shadow and a shadow has followed 
me so long that we have become visible and invisible 
twins. 

This is a correct but rather unusual relationship. 
While I can be seen, and the shadow can not, this work 
without the shadow, could not and would not appear. 
So the shadow must have due credit, if there is any 
credit, and held equally responsible for failure. 

Following shadows and building from impressions 
would be a work of uncertainty, if it could not be de¬ 
termined from what the shadow comes. 

Like everything else, shadows can only be accepted 
for guides and building material after careful examina¬ 
tion and long acquaintance—which in some cases con¬ 
sumes time beyond endurance—as many can testify. 

If without experience in judging, shadows like in¬ 
dividuals, may be misleading—especially if without a 


24 


way to determine from whence they come. Shadows 
are reflections from real substance; and if the substance 
is without spirit, the shadow cannot reflect anything 
higher or greater than that which makes it. Careful ex¬ 
amination is necessary to determine the quality and na¬ 
ture of shadow guides. 

You cannot follow or build upon everything that casts 
a shadow. For it is well known, that there are reflec¬ 
tions from small and impure objects, as well as from the 
highest, and most noble. 

It is through association and acquaintance that we 
know and learn. While there are reflections from small 
objects, it is much plainer that there are reflections from 
greater and higher ones. Reflections from higher ob¬ 
jects make the deepest and most lasting impression, be¬ 
cause from the highest source. As a mountain casts a 
greater shadow than an ant hill, so immensity makes a 
deeper and more lasting impression than any individual 
possibly could. Great works are beyond the strength 
and size of individual capacity. 

The work here taken up, is above the individual, re¬ 
gardless of power or possessions. 

The individual is made prominent in this work, only 
as a figure of illustration; not as a being of worship. 
Praise belongs to man; worship never. 

As truth is sometimes taken for egoism, and an honest 
effort for assumption, the reader is asked to use judg¬ 
ment in passing upon that which is presented. To con¬ 
nect yourself with unseen or great powers, or attempt to 
connect others, even with that which comes unbidden, 
calls for a delicacy and modesty that is hard to reach, 
much less express. 


To appear in a clear light on all occasions is impos¬ 
sible. But if one thing is made clear through the shadow 
which has so long held and led me, all looking, search¬ 
ing and work will be rewarded. 



26 


CHAPTER VII. 


STRANGE—BUT TRUE. 

On the 16th of March A. D. 1880, I was in the city 
of St. Cloud, Minnesota, where I went to deliver a lec¬ 
ture before the State Normal School, (entitled “Roots 
and Other Things.”) It is not necessary to speak of 
this lecture, only to say, that it was a homespun produc¬ 
tion brought forth through peculiar conditions; the prin¬ 
cipal features of which were originality. It treated of 
the root of talking, the root of thinking, and how 
thoughts are made valuable. The blessings of poverty, 
and many “other things.” 

When preparing to retire at night, something took 
possession of me in the way of an impression, so strong, 
that I was forced to write a promise in my diary. And 
to make it more pronounced, it was written in unfading 
red ink, where it stands as clear today as the night it 
was written, twenty-seven years ago. 

This promise is in quotations. Why, I cannot say; 
for I am not conscious of having quoted from any one 
or about any thing. The manner of giving it was noted 
at the time, and that also is in red ink. 

To read this promise standing alone, it is meaningless 
and obscure; for it is not connected with any particular 
object or subject. 

The only thing clear about it is, (and that would be 


27 


only to myself) I promised to be guided by a certain 
feeling which then came to me, and follow a certain 
course, above all others; and then and there gave the 
answer, “I will,” which is recorded in the color of blood. 

The diary for 1880 has been laid away since the end 
of that year, but the feeling that called forth the promise 
has never forsaken me. I have struggled over hard and 
narrow places; wandered through clouds and slept be¬ 
neath them, but have never been discouraged or cast 
down; the promise made has been ever before me as 
an unfading light. “A pillar of cloud by day and a 
pillar of fire by night.” 

The following morning an early train was taken for 
Minneapolis; but without any thought of so doing, when 
starting, I went to St. Paul. I was there introduced to 
a man whom I had never seen before and really knew 
nothing about. 

This introduction proved to be a turning point in my 
life; the commencement of an unending search. 

Why he has filled my mind ever since, and why my 
thoughts are still following him like an infant just learn¬ 
ing to walk, you may judge after reading this book. 

He was rich as riches are looked upon when I first 
met him; but every hour since, has added to his gains; 
until he is now in possession of the best end of the Uni¬ 
ted States, without firing a gun or drawing a drop of 
blood. This is a victory greater than any ever achieved 
by sword or cannon; because in the direction of peace, 
and the highest development of men and nations. 

While I have stood for years like one bound by chains, 
until the foundation has rotted from under my house; 
while I have been following visions and pursuing dreams 


28 


he has brought states together, and made them as it 
were, into one dooryard. 

At seeming command, the largest boats ever known, 
drop onto the great oceans; and he takes up the com¬ 
merce of nations with the ease of a fish swimming be¬ 
neath the waves, or a bird taking flight to another land. 

His possessions are such, that many classes pay him 
tribute, and wealth flows into his treasury from growing 
streams of industry. Solomon never had more—in fact, 
not as much. 

This is not flattery, it is not worshipping, noir asking the 
public to become worshippers of wealth and power; it 
is stating a truth which forms a part of the country’s 
history—regardless of friend or foe—especially the his¬ 
tory of the Great Northwest. 

As now seen, that which is to come, is yet to unfold; 
not through his capacity alone, but through conditions 
that harmonize with his life and works. His life and 
works are such, that they accord with first and natural 
principles of development; not only in a local, but a 
universal way. 

Development to be on right lines; to be permanent and 
of highest usefulness, must come from natural conditions 
in a natural way. 

The place he is called to fill, or that which comes in his 
name, is not with his knowledge or of his seeking. His 
life is an answer to the voice of the unseen. That which 
is destined to be, the individual cannot stop or put aside. 
The one called to fill a place of destiny, is but an intru- 
ment in the hands of higher intelligence. In the hands 
of a power able to make the instrument and use it too. 
There is a difference between an instrument and a tool. 


29 


A tool is something that most any one can use or be; 
but an instrument, is something from wise hands, for a 
wise purpose. 

When a man stands alone like a giant oak against 
wind and storm; when he towers above the average in¬ 
dividual like a church steeple above the side-walk, and 
keeps towering, there is cause for it, as there is cause for 
everything, and we look for the cause. To find arid pre¬ 
sent it, in this particular case, is the object of this partic¬ 
ular work. 

When the great struggle of common humanity is for 
plain existence, the reason why this man goes so far 
ahead of the great majority is seen and read through the 
light invisible. 


30 


CHAPTER VIII. 


THE LIGHT INVISIBLE. 

To say that you can see and read through the light 
invisible, is saying much; but not too much to be in 
harmony with man’s advancement and the progress of 
the world. 

To say that you can see and read through the invisible, 
may sound strange and look doubtful; but if there is any¬ 
thing in conditions and influences that form and support 
life; if there is anything in that from which we came, 
and in that for whch we strive and hope, then the invis¬ 
ible is a natural way to light. Without everything in 
the past is false and forever dead; without the present 
is a living deception, and the future worse than a hum- 
buggery, the invisible is a clear and open way to truth, 
and the right field in which to plant to gather an unfad¬ 
ing and imperishable harvest. 

To say that you can see and read from this source, 
places the one who says it in a position to be called on to 
furnish evidence and answer questions. And if any ac¬ 
ceptable evidence and answers are furnished, some small 
credit is due for labor in a field where millions have 
worked for many ages trying to bring light out of dark¬ 
ness; and where millions are still laboring with this end 
in view. 

If the world was not looking for light; if it did not 


31 


need light, and willing to accept it from any quarter, 
there would not be such a call for it. But as the world 
is looking for and needs light, and must have it; it is not 
only the privilege, but the duty, of every one to try and 
do all possible to furnish his or her share. And if not 
successful in bringing any forth, it certainly will not be 
any darker after trying, than before the effort was made. 
That it cannot be made darker than at present, is one of 
the encouraging features of trying. This is an effort at 
furnishing light through the invisible. Being somewhat 
out of the ordinary, it may not be one by which all can 
see and* read at first sight. It is the way that comes with 
time and man’s growth. Reading from the invisible is a 
most pleasing way to development. To understand and 
appreciate this, time and man must be studied together. 
It is a way that covers an endless field, because time is 
endless, and man hopes to be. 

Reading from that which can not be seen, means see¬ 
ing without as well as with eyes. It means using time 
for glasses, and space for a book. It means looking into 
past lives to find influences and impressions made upon 
them when living; and then finding the influences and im¬ 
pression that they have left behind, which now influence 
and impress others. It means looking for flowers that 
bloom without fading and improve by age; this is the 
kind ever being sought. 

If you have never beheld or came within the rays of 
the light invisible, you know not of its influence and pow¬ 
ers ; once under it, you can never leave or turn from it; 
it draws you on and on. 

As the pioneer and explorer rests by a camp-fire at 
night, cold, tired, wet, hungry and alone, dreaming of 


32 


new lands and rich possessions, so it is with the one who 
beholds the light invisible. Though poor and weary, he 
turns not from it, but follows it on and on; and by it, 
looks for happiness in a coming future. 

If there is a fascination about the life of a pioneer, 
looking for something on, or hidden in the earth, there 
is a positive charm in searching for hidden ways and 
relations between world and world; life and life. 

Joining that which is, with that which has been; then 
joining the past and the present with the future to com¬ 
plete a chain in time and existence, has a true fas¬ 
cination. Although the work may be an hallucination, 
there is reward as well as pleasure in believing it true. 

The principle object of this work is to show that the 
invisible furnishes a light by which to read. 

And in presenting this subject, or trying to approach 
it, as with any and all subjects, it is necessary to get in 
touch with it by looking into that which calls it forth or 
goes to make it up. It is necessary to get into its at¬ 
mosphere and find the spirit back of it, in order to judge 
of it. As there is an atmosphere surrounding, and a 
spirit back of everything, there is one back of this work. 

To comprehend any subject, it must come within intel¬ 
ligence and common sense. It is not enough that it be 
within the intelligence of some one else; it must be within 
your own, to bear you fruit. You must be able to see 
and read for yourself. 

Development is a matter of growth through labor. It 
is not a sudden emotion; something instantaneous. It 
is the sum of all human efforts and experience from the 
beginning, and must so continue, to keep up growth. 
One begins where another leaves off. 


33 


Correct and intelligent development is reached through 
building. Building commences with and in the invis¬ 
ible; and covers every condition and work. It com¬ 
mences with thought; in imagination; in the mind; the 
unseen part of man. It has to commence with the in¬ 
visible in order to become visible. Before drawing a line 
or striking a blow, thought suggests what is to be* done 
and how to do it. Regardless of the undertaking, you 
proceed according to the dictates of invisible self. The 
hand is servant to the mind. Not a thing comes forth iq. 
the way of building, or any improvement, only that which 
is first formed in and fashioned by invisible thought. 

The first thing, is to decide to build. Then where; 
then the materials to be used. Then the plan and style 
of building, and what to be used for when completed. 
All things pass through an invisible state before becoming 
visible. 

After deciding to put up something; where; and what 
for; the next thing, is gathering the material; hauling 
and getting it on the ground to build. 

A foundation cannot be laid without material to make 
it. Neither can any part be put up, only as material is 
forthcoming. Hauling is as necessary as any part, and 
principally interesting in anticipation of what it is for, 
It is a pleasure to anticipate something new and useful— 
even if not beautiful. Hauling is labor, but looking fpr- 
ward to that which it brings, makes it as pleasant as any 
part of the work. 

There is always more or less waste material about 
building. There is broken stone, chips, sawdust, piles of 
earth from excavating, sand, lime and lumber. So there 
is waste material in this book. It is impossible to build 
without more or less scatterings. 


34 


The next few chapters will be devoted principally to 
hauling; getting material together to erect a structure 
to be lighted by the first and most ancient of all lights, 
the light invisible. The difference between this structure 
and others is, it is built to show the light. Usually the 
light is put in to show the structure. In order to show 
the light here, the building is put up accordingly. Do not 
look for the light until the work is quite well advanced; 
wait until somewhere near the cupola. 

When a man towers above the average individual like 
a church steeple above the sidewalk, we say that there is 
cause for it, and that the cause can be seen and read 
through the light invisible. This is the point to be shown 
if possible. 

As there is a special use for this particular man, there 
is a particular reason why he is great and strong. Men 
of power and wealth are needed; and they shine like 
pearls in right channels. Long ago he passed the stage 
of the individual and became a part of the world, a part 
of real creation. This being true, he belongs to the world, 
and is here to serve as well as to be served. He is here 
as a servant as well as a commander. He is here, not as 
the cause of light, but as a candle-stick on which a light 
is placed. He is here, as the growth of a principle; as 
something through which light is reflected. He is here 
as an expression of religious truth. He is not only a good 
general, but one of the best of soldiers. He knows how 
to recognize his superiors, and never deviates from 
prompt recognition. He recognizes and follows natural 
law with greatest devotion. He would not spread his 
rails and expect to keep trains on them. Neither would 
he expect to climb high hills and pull as many heavy 


35 


loads as on the level. He recognizes the fact, that a 
switch-stand is like some people. Small, unattractive, 
and insignificant in appearance; but of great usefulness. 
For it only requires a slight moving of the rails to give 
the entire train a different course; let it go on its way with 
speed; put it in the ditch; or smash it up. He recognizes 
natural law to the greatest nicety. He is a soldier, when 
it comes to this, and a servant when it comes to the ca¬ 
pacity of serving. 

He recognizes that a match is a plain, harmless look¬ 
ing little stick of wood, but if scratched on the right end 
and put in the right place, that it would cause an explo¬ 
sion sufficient to blow up a city. 

These things are mentioned to show that he does not 
try to get around the plainest and commonest things— 
nothing is too small for his notice, if it is a natural prin¬ 
ciple. 

A section-boss who did not recognize this, and keep 
his rails straight and level, could not hold a place with 
him only long enough to leave the right of way. 

He fills a large place in the visible world, but it is 
through the invisible he shines. From this, comes all his 
strength and power. Take this away, and he would be 
Sampson with his hair cut. It is through the invisible 
that he stands like a giant oak and looms up like a church 
steeple. 

Through this, he is a deep and interesting study. As 
developed through this source, conditions of highest im¬ 
portance can be seen and read through him. His life 
answers scientifically, mathematically, visibly and invis¬ 
ibly a living truth. 

It might seem strange and unsound to say, that after 


36 


he has gathered millions upon millions, and is still gather¬ 
ing them; that while struggling under loads of debt; 
keeping a family on dreams; that I should still be watch¬ 
ing over him like an infant just learning to walk. Under 
ordinary circumstances, this would be strange indeed, 
if not positively ridiculous. But under the light invisible 
it is clear and explainable. 

While he has been working and growing in one direc¬ 
tion, I have been looking and going in another. While 
he has been gathering gold, I have been searching for 
light. I have been looking to see what he is on earth 
for. 

He stands before you, loaded with this world’s goods; 
I stand before you, empty handed. We represent two ex¬ 
tremes, and are both here for a purpose. I have worked 
as hard and faithfully looking for light, as he has for 
wealth and worldly power. My family have been loyal in 
obscurity, and my work is built upon worldly sacrifice; 
his, upon worldly gains. It will not take long to weigh 
and judge us. 

He has everything to let go. I have let go of nearly 
every thing, and this is my last. He has money to leave, 
I have only a few thoughts for the rich and poor alike. 
But what of it? What is to be shown? Let us suppose 
that the globe was as striped as a zebra with his lines 
of transportation; that every tie was pure gold set with 
diamonds; and that a train was made up of every car 
he could control, and that this train was loaded with 
precious gems to its fullest capacity, and placed behind 
all his engines, what would it amount to, if there is 
nothing beyond the present? Who would it help? 

If there is nothing beyond the present, you might as 


37 


well be a sightless bug under a piece of bark, without 
wings, as to have it all. 

If the end is when the individual quits, then existence 
is worse than a farce. If this is true, why exist at all? 
Why accumulate ? Why build to be annihilated and for¬ 
gotten ? 

That this is not true, is why we look for light and find 
it. Why the invisible shines upon us. 

In this work, I am like a farmer who has been waiting 
for a colt to become a horse; waiting for it to get age 
and strength to be used. And while the colt has been 
growing, I have been planning and preparing my part. 
Getting the halter and harness ready. 

Accumulation should not only benefit the one who ac¬ 
cumulates, but all mankind. Power and money without 
right use are not blessings. While this man rises so far 
above the average, in the visible world, that he is seen 
by all, in the boundless realm of the invisible, it is dif¬ 
ferent. Here, the largest are but dim rays in the wilder¬ 
ness of immensity. Here he is but the shadow or reflec¬ 
tion of cause; of the real substance. 

In the great realm of the invisible, a “two-by-four” 
is too small to be used for a prop. Nothing smaller than 
a “twelve-by-sixteen” will do for a center support here. 
“Twelve-by-sixteen” is his size, and he has just reached 
these proportions. A size only sufficiently large to cast 
a shadow in the world where I have traced him. In the 
visible world, his size is wonderful; but it takes something 
large to make a ray or cast a shadow in the invisible. 

His strength is none too great for that which is ahead; 
for that which he is designed. He is selected stock; the 
right man in the right place; comes at the right time, 
and in the right way, to bring right results. 


38 


I am not a spiritualist in any sense in which that term 
is generally looked upon and understood. 

I am an INVISIBLIST. I am this, because I came 
from, belong to, and exist largely in the invisible world; 
as do all, when they come to look into it. 

I am a believer in natural law and universal order. 

I believe that everything comes within this order, from 
the head of the universe down, and can be so recognized. 

Man has a double nature; a visible and an invisible 
part. And these parts stand, we will say, as six to one. 
One part visible, and six parts invisible. He has to have 
this double nature in order to harmonize with the balance 
of creation. All nature and creation being visible and in¬ 
visible, without man was constructed accordingly, he 
could not enter into and explore all fields—he is made to 
harmonize with and grow according to a universal and 
infinite plan. 

Now, in order to connect man intelligently with univer¬ 
sal order, and unite this order with individual life; for 
the purpose of illustration and identification, we will call 
the visible “James” anc * the invisible “Jerome.” 

Here are two names representing two conditions, cov¬ 
ering two fields, under one head. Here is a combination 
in a man, like heat and cold, water, light and air, under 
the head of nature. 

“James” and “Jerome” cover a large field; much has 
come through them, but much more is to come. Espec¬ 
ially through “Jerome.” They are now like morning 
hours before it is light, their true relations are approach¬ 
ing ; and when they appear, will bring light. 

“Jerome” is many centuries older than “James,” con¬ 
sequently, is the leading spirit and guiding force. To 


39 


trace the relationship and find the cause leading to their 
union, has been the work of years. Light comes accord¬ 
ing to the discovery of cause. 

United they are as oil and a wick in a lamp. United 
they furnish a way to get light. Their union is the cause 
here, of building; and the cause of enabling others to see 
to build. 

The cause that brought forth “J ames ” & not so °ld; 
but the causes that brought forth “J erome ” and made him 
whait he now is, started with creation, and are found 
written on the lines of everlasting truth. 

There have been, and still are, many by the name of 
“James,” and there are other “Jeromes;” but there is but 
one James Jerome Hill. And the causes that combined 
to make him, are as wonderful as they are interesting. 
He fits so perfectly in so many relations, that he is equal 
to some of the best Bible characters—and far ahead of 
many. 

As before stated, there is not only a law under which 
all act, but one whereby all acts are discoverable and can 
be made known. 

It is not the intention to leave assertions for truth, for 
that which cannot be supported by reason and evidence 
is not truth—it is egotism. Nothing is asked to be ac¬ 
cepted, only that which stands in the light of reason and 
rests upon facts. 

As man has a double nature, and has been in existence 
for thousands of years, and both his natures must be 
looked into, and gone over, before he can be located, it 
is necessary to cover a large field to trace an individual 
down to the present, and connect his life and works with 
divine and universal order. Some little time and space 
will be necessary to reach any degree of showing. 


40 


If every J. stood for “James” and every “James” was 
alike, there would be clear sailing. But as J. stands for 
“Jerome” as well as “James,” and ten million other 
things, and “James” and “Jerome” are not alike, the 
field to cover, is anything but small. 

But as it takes hauling to build, there must be more 
work than talking to accomplish anything. It is nec¬ 
essary to do a lot of hard work, to connect man with the 
world and the world with man. From this on, it is labor. 


41 


CHAPTER IX. 

THE INDIVIDUAL IS NOT MAN. 

The life and history of an individual is not the life 
and history of man. Man is made up of individuals, the 
same as specks of dust and grains of sand form the 
earth. 

Man is made up of individuals, the same as drops of 
water form the rivers and oceans. 

Man is made up of all the individuals who have passed 
before and now here; and will continue to be made, by 
all who come. 

It is easy to write the history of some particular indi¬ 
vidual, or a number of them, but to write the life and his- 
torv of man; to tell who he is, where he came from, 
where going, and why he is man, is a subject that not only 
embraces the past, the present, and the future of all 
human existence, but that of universal order. 

To me, man is an imperishable element in nature, con¬ 
nected with and connecting other elements and parts. 
He looks into many things; finds out much, and becomes 
knowing, because he is made on the looking plan. He 
looks and works because he has many relations to look 
after and into. This is why he is kept so busy. 

The fact that he has existed from the beginning is 
evidence that he will continue to exist. The fact that 
he has existed from the beginning, is evidence, that the 


42 


way is open for him to become very wise and great; be¬ 
cause he has all time ahead as well as behind in which to 
investigate and develop. By having an eternity behind 
as well as ahead, his opportunities for finding things out 
are unlimited. 

To me, man is a stratum of intelligence in natural 
order, started from a conscious germ, planted by the 
Author of All Things in infinite space; a germ which has 
grown through ages to man’s present state and size; and 
will continue to grow until man has reached the state 
and place designed. And when fully developed, he may 
be a shining light for other worlds, or worlds to come, 
the same as other worlds are now lights for our own. 

The foundation of this conclusion is, the future with 
man is a dream. He is constantly dreaming of higher and 
better things, and if they were not to be had, he could 
not dream of them. To realize, he must develop into a 
higher state; something great, grand and glorious, to 
correspond with his dream. Man is a dreamer, and a 
follower of dreams. This is according to Divine teach¬ 
ing, The fact is, the dream of the future is the founda¬ 
tion of present happiness and future development. Man 
realizes that he is unfinished and far below that which he 
desires and hopes to be; for this reason, he strives to 
advance. 

Man must grow to a certain size and state of perfection 
before he can enter into full possession of promised 
“dominion.” This being true, he will certainly have to 
progress before he can become a perfect being in a higher 
world. 

Man is not only a stratum of intelligence in the order 
of creation, one that is growing; something formed and 
still being formed through time and conditions, the same 


43 


as other parts of creation have been and will continue to 
be formed; but in nature, as such stratum, he is a com¬ 
pound reflector. He is a mirror wherein he sees himself 
and conditions that govern him. Man is that part of 
natural order through which the other parts are seen 
and made known. He is a register in nature that is self 
operating through contact with natural forces. 

Man always has and always will change and develop, 
because he is constantly meeting changes and taking on 
new conditions by reason of his own growth and changes 
around him. 

Generations are but grains of sand in the life and de¬ 
velopment of man. Every generation adds to man’s 
growth because it comes forth under the light and ex¬ 
perience of generations gone before. Every individual 
who comes into the world creates more or less change 
for those who follow. From this law we read, that man 
is constantly being driven to face new problems and un¬ 
dergo changes that must continue without end, because 
one change brings another. 

After living on earth thousands of years; after work¬ 
ing over and digging into it; after he has investigated, 
planned, used, put together and taken apart; conditions 
with man are entirely different from those which pre¬ 
vailed when but two ignorant people, clothed by fig 
leaves, were the sole inhabitants. 

After millions upon millions have come and gone; 
after thoughts and hopes of another world have come 
through death; conditions are entirely different from 
those which prevailed before man had become a father 
and woman a mother; before the heart had tasted sorrow, 
and the cheek had been furrowed by tears and age. 

After conquests have been made and temples reared in 


44 


honor and memory of great achievements; after having 
tasted the power of ruling and the power of gold; after 
finding that precious gems are evidence of wealth, knowl¬ 
edge, and higher things; conditions are entirely differ¬ 
ent from those which prevailed when the richest of woods 
were still standing in the solitude of the forest, and the 
many things now of comfort and joy, lay hidden in 
quarry and mine—before being turned to objects of use 
and imperishable beauty by the hand of man. 

Through the growth and development of man, the use 
and importance of the earth and all other things are be¬ 
coming known; and through growth and development, 
man’s relation to man and the balance of creation must, 
and will, become settled. 

Natural forces are bringing to light the order of crea¬ 
tion and lifting man upward. Man’s development and 
ultimate perfection is not a matter of chance or specu¬ 
lation, it is as fixed and certain as any other part of nat¬ 
ural order. 

To accept this conclusion, look at man as a principle, 
not as an individual. Look at him as the growth and 
experience of all individuals in relation to the principles 
of life, and all other principles, which time has thus far 
developed and will continue to develop until all condi¬ 
tions become clear. 

The individual who meets destruction demonstrates a 
principle and furnishes a lesson for the use of others; 
consequently, no one is entirely lost or useless, no matter 
what the result or termination of his or her life may be. 

To become all wise and know all things, to become 
great, grand and useful; individuals must go through 
all things and do all things for man’s education and de¬ 
velopment. To see this is the light intended, look at man 


45 


as something beyond and outside of individual self; look 
at him as thus far made and still being made, by and 
through your acts, and the acts of all others. Then look 
at your acts as forces or conditions of nature that de¬ 
velop or destroy. Look at your acts as sunshine or frost; 
as withering winds or refreshing dews; as torrents or 
volcanoes, or as pure air and growing showers; all of 
which are found and seen in nature around you; and have 
an effect, for good or bad, the same as your acts have 
upon yourself and fellow beings. 

Look at man as a grand and growing part of creation; 
look at him as an island, or some attractive continent 
that has been formed in a certain place from certain 
causes; where time adds to growth, which in turn, adds 
to strength, value and beauty. Look at him in this way, 
and he will appear to you as an object worthy of respect, 
approaching a much desired future. 

Man is matter touched by spirit; this being true, he 
must advance and become very great, because God is 
back of him. 

If man is not an ultimate success, God would be a fail¬ 
ure ; because God made him. God never fails; therefore, 
as man has developed, he will continue to develope, ac¬ 
cording to infinite design. When God touched matter, 
it became conscious of His presence and power. Man is 
matter touched by the Supreme Spirit, placed in contact 
with other matter to gain knowledge of self and all other 
things. 

Knowledge comes through spirit. Man will never die, 
because he is a part of the One who made him. Matter 
without spirit is not man; neither is the individual man; 
therefore, the God part of man can not and does not 
perish—although individual matter may. 


46 


CHAPTER X. 

INTELLIGENCE AND INTELLECT. 

Intelligence is that within man which tells him what 
to do. Intelligence is the natural foundation within and 
under every individual, to enable him or her to build. 

Intellect is developed intelligence. It is intelligence 
developed until its possessor is recognized as fit to sit on 
the throne or reason and tell others what to do—give ad¬ 
vice to neighbors. 

There is no end to the number who have raw material 
in the shape of common intelligence; but those who have 
the finished product in the form of intellect, are not so 
numerous. 

Intelligence is an inborn germ from which intellect 
grows and becomes self-recognizing and self-sustaining. 

As grains of dust and sand form the earth and drops 
of water form an ocean, so accumulated thought forms 
an intellectual sphere, which no individual can possess 
or furnish beyond a grain or drop of the great whole. 

For ages and centuries thoughts have been accumu¬ 
lating; they have been flowing together from rivers of 
science, channels of research, lakes of invention, foun¬ 
tains of investigation, torrents of literature, springs of 
music, fields of art, cataracts of industry, floods of com¬ 
merce, and seas of building. Until man is now sailing 
on a boundless ocean of reflection, formed from the 


47 


thoughts of millions gone before, and now here. He is 
sailing on an ocean of reflection, which in depth and size, 
is far beyond the power or capacity of any individual 
to compass. The ocean of reflection is something the 
individual can look at and sail upon—but not control. 

The world is not run altogether by jumping or tumb¬ 
ling; it is regulated by the never ending, ever present 
chain of thought. Thought is that, by which the visible 
and the invisible are connected. It is the path leading 
from the unknown to the knowable. 

Thought is no myth or idle dream. 

It’s real, as anything that’s seen. 

Are not thoughts part of our being, 

As much as feeling, hearing or seeing? 

In judgment over us they stand, 

And lead us daily by the hand. 

What would man be without thought? 

What would he have? What could be wrought? 


48 


CHAPTER XI. 


LEARNING. 

Learning is finding out the right way to lean, and what 
to lean upon. 

Learning is through investigation, observation and cor¬ 
rect information. When information is accepted that is 
not correct, and the would-be learner leans up against 
the wrong thing—it is called a mistake. A mistake is 
the easiest of all things to make; and the least desirable, 
after being made. But there is one pleasing feature about 
a mistake. It is something that can be made, when not 
able to make something better and it may be of value in 
the way of experience later on. By this wise provision, 
there is always a certainty of having something; which is 
evidence, that for every loss, there is some gain. 

Investigation shows, that looking into and following 
the order of Creation, is the foundation of progress. In¬ 
vestigation shows, that man is forced to look into and 
follow this order, to maintain existence and build himself 
and others up. 

Investigation shows, that man is so made, that he can¬ 
not remain still or in complete idleness; natural conditions 
force him to act. Being hollow on the inside, and bare 
on the outside, heat, cold and hunger, put man in motion. 
He is forced to investigate to meet his needs; being thus 
forced, is the foundation of development. 


49 


Investigation is not left to man as a mere matter of 
choice or discretion—it is forced upon him by his wants 
—as something necessary to life. 

Natural forces cause activity; which in turn, cause in¬ 
vestigation. Investigation brings knowledge; knowledge 
is the foundation of wisdom. Wisdom is knowing and 
following the ways of the All Wise One. Knowing the 
ways of the All Wise One, is understanding the order of 
creation. Understanding the order of creation, is know¬ 
ing the destiny of man; knowing the destiny of man, is 
knowing the design of the Great Designer. 

Through natural order, man is not only forced to look, 
but lean in certain directions. Being thus forced, he is 
driven to learn. From this we read, that creation is a 
light unto itself, within itself; and that we are not in a 
world of chance. 


50 


CHAPTER XII. 


INSPIRATION. 

In-spi-ra-tion. This means, that I spy a ray in my 
relations. What relations? My relations with the uni¬ 
verse. 

What ray do I spy in these relations? A ray of in¬ 
finite light from the order of creation shining through 
man. 

What is the order of creation ? It is the order in which 
all things are made, as revealed through science and in¬ 
spired man. 

How is this order revealed through inspired man? 
Through the operation of natural law. 

What is inspiration? It is something speaking in or 
through man. 

What does inspiration come from? It comes from im¬ 
pression. 

What does impression come from? It comes from 
having something pressed upon you. 

What is the something that presses? Where does it 
come from and why does it press ? * That which presses, 
is the constant presence of natural forces without and 
within man driving him to act. Driving him to inquire. 
Driving him to use, and build, in order to support and 
develope life. 

Without intelligence to tell, man would not know that 


51 


he was being pressed, ever had been—or might be. 

Being the conscious stratum in natural order, when 
pressed by other elements, man responds to the pressure 
and through intelligence—tells about it. He does this, 
because he is a receiver as well as a transmitter. 
Through man, all records on earth are found and kept. 
That which causes inspiration, is of great variety and 
comes from many sources. 

Evil is a cause of inspiration as well as good. Satan 
is ever active and ambitious to gain followers, and to this 
end, he impresses many with his works and ways. 
Strong drink, anger, jealousy, avarice, falsehood and 
slander are a few of the evil agencies of inspiration. 
The highest source of inspiration is God speaking in and 
through man. This is the highest, because God is above 
and over all. When God speaks through man, a spark 
of His divine nature, or a ray of infinite light is seen 
shining through the soul. 

There is a difference between infinity and divinity. 
There is a difference between a spark of divine nature, 
and a ray of infinite light. 

Infinity comes ahead of divinity; man was introduced 
to infinity long before he was to divinity. A condition 
may be infinite and not divine; this is seen through uni¬ 
versal evil and universal good. 

Man was in contact with infinite nature and infinite 
conditions many centuries before the light of creation 
appeared to him. And it was much longer, before the 
light of divinity appeared. 

The light of creation as seen through man, is the result 
of deep impressions made upon him by time. The light 
of divinity as seen through man, came with and by the 
Teacher of Teachers. 


52 


Man was prepared and is still being prepared through 
natural order to serte both as an infinite and a divine 
light. 

Before God spoke to or through man, he established 
certain principles and prepared him to communicate, and 
be communicated with, on certain lines; and He did this, 
by making man in a way that he would be impressed by 
coming in contact with other things. The result of con¬ 
tact, or being impressed, causes man to speak—or it 
might properly be said, causes the thing itself to speak 
in and through man. This in-speaking is called inspira¬ 
tion—whether it be good or evil. Man in any case, is 
only a medium of communication and action. 

Inspiration is of the highest order when the contact 
or pressure is from the highest source; and of the lowest 
order, when from the lowest source. From this we see, 
that inspiration is a part of and belongs to natural order; 
because it comes as a result of fixed conditions. 


53 


CHAPTER XIII. 


THE EARTH WAS WITHOUT FORM AND 
VOID.” 

Was Moses inspired? If truth shining through man is 
inspiration, then Moses was most certainly inspired. 

What is the truth ? It is that which is so. 

How do we know that Moses spoke the truth? The 
order of creation stands in evidence of it. 

Moses says, “In the beginning, the earth was without 
form and void.” This is self-evident. Before anything 
is made, no matter whether it be the work of God, or the 
work of man, it is without form and void. 

Take anything of which you can think; take a wagon 
for instance; when the wood is in the tree, when the iron 
is in the ore, when the ore is in the ground, when the 
tree is in the forest; before the fire has been lighted in the 
furnace; before the thing itself has been called for 
through man’s need’s, where is the wagon ? It is without 
form and void. Everything is without form and void 
before it is made, whether it be implement, instrument, 
fabric or world. 

Creation means making something; it means putting 
together; it also means, that there must be something to 
put together before anything can be made. 

Before anything is fashioned by the hand of intelli¬ 
gence for some particular use, it is without form and 


54 


void; it could not be otherwise. No truth could stand out 
more prominently or be more clear, than the fact, that 
before the earth was made, it was without form and 
void. In this particular, Moses saw and spoke with ab¬ 
solute correctness; and that which he said, is so clear 
when looked into, that it not only proves itself, but is 
proof of inspiration. If all conditions did not stand in 
evidence of that which Moses said, he would not and 
could not live in the Sunlight of truth as he does now. 
In fact, he never would have been heard of; he would 
have been lost in darkness and now resting in oblivion, 
if the order of creation did not save him; this not only 
saves him, but becomes clear to the simplest mind under 
the light of investigation. 


55 


CHAPTER XIV. 


“DARKNESS WAS UPON THE FACE OF THE 
DEEP/’ 

When was darkness “Upon the face of the deep?” 

Darkness was not only upon the face of all the deep 
waters, but upon all the deep mysteries of life and crea¬ 
tion before there was light. This is so clear, that com¬ 
ment is unnecessary. 

Before anything had been created, especially light, the 
condition would naturally, and most certainly be, that 
of darkness—and very great darkness at that. It could 
not be otherwise. This is a case where we can read 
through the invisible without seeing; and where dark¬ 
ness is a light unto itself. It is a case, where darkness 
causes us to see. 

Moses spoke in exact harmony with all laws and con¬ 
ditions, when he said, that “darkness was upon the face 
of the deep” in advance of light. He was surely inspired 
when he said this for in that which he said, the darkness 
is heard speaking, and it can be seen through Moses as 
light—this is in harmony with infinite ways and natural 
order. 


56 


CHAPTER XV. 


“LET THERE BE LIGHT.” 

In the order of creation, God is presented as a work¬ 
man beginning work in the most natural way. 

The first thing He ordered was light. This is the 
first thing necessary, to succeed with any work; and the 
first thing which all workmen must have in order to pro¬ 
ceed. 

“And God saw the light that it was good.” Every¬ 
body and every thing see it in the same way. Even the 
burglar sees that he has to have a light, (a dark lantern) 
to work by. All see that they could not see without it. 

Without light, eyes would be useless; and without 
eyes, everything else would be useless—all creation would 
be useless, and still without form and void—so far as 
man is concerned. 


57 


CHAPTER XVI. 


'AND THE EVENING AND THE MORNING 
WERE THE FIRST DAY.” 

In reading the order of creation, it is important to note, 
that a day and all other works are from a period of dark¬ 
ness to a period of light. 

This is not only true of infinite creations, but finite 
works. As clearly seen, before anything is made, it 
withdut form and void—and in darkness. 

It is also clearly seen, that to remove darkness, there 
must be light. Darkness is the original state; light is 
from cause; cause may be from power, or want of power. 

In naming light as the first thing created, Moses named 
the first thing necessary to progression at a certain stage, 
under certain conditions. And in telling how it was 
brought forth, he stated the first principle of science; 
a principle which holds as good to-day as when God’s 
spirit first moved on the face of the waters. 

Creation and science came hand in hand, and belong 
together. Wherever one appears, the other is present 
to support it; science came with creation as a help meet 
and guide. 

It is a universal principle of science, that the union of 
two different things, or conditions, create a third, or new 
condition. This principle is not only a fixed law, but is 
the foundation of the law of “three in one,” a law which 


58 


came with the beginning, and is older than light. On the 
principle of “three in one,” God built, and is still build¬ 
ing; from this principle, man builds and will continue 
to build; from this law, Moses read, and we are now 
reading; and from this law, all who come will read and 
continue to build. 

Everything made or born is the fruit of a union. This 
is why 

All things are from unions read, 

From atoms, to the Father-head. 

Cause implies effect, and effect implies something 
effected. 

There must be something to effect and be effected, or 
cause would never be heard of or looked for. Father 
implies mother and offspring. Mother implies father and 
offspring. Offspring implies father and mother. Put 
it in any form to suit, naming any one, implies two or 
more^-or a trinity. 

Father is the result of a union, mother is the result of 
a union, offspring is the result of a union. All may be 
from one and the same union, or a million times ten mil¬ 
lion unions—as the Father of All. 

In reading from unions, there are but two kinds from 
which to read—the finite and the infinite. 

The finite, is that where the cause can be found. 

The infinite, is where you are impressed by the im¬ 
mensity or. mystery of the. work, but can only find the 
author in that which is made. 

The difference between the finite and the infinite is the 
difference between that which can be found, and that 
which can not. 

In presenting creation, if Moses was not in direct com¬ 
munication with The Great Creator, he had that which 


59 


was created plainly and constantly before him from which 
to read and draw conclusions. And through this, he 
read with absolute correctness. He read correctly, for 
his reading harmonizes with science and all investigation. 
Or to put it in another form, it might be said, that, that 
which was before Moses, spoke through him. He was a 
register through which the other parts of nature com¬ 
municated with each other. He was the conscious 
stratum. 

As material is necessary with which to create anything, 
especially a material world, something had to be in ad¬ 
vance of light to build with, to bring results; and Moses 
says, “The spirit of God moved upon the face of the 
waters.” From this we see, that water was in advance 
of light, and comes possibly next to darkness in point of 
age. Giving water as the mother substance, is in har¬ 
mony with natural order. Light is not necessary to the 
accumulation, existence or use of water; water is some¬ 
thing at home in darkness, and a perfect fit anywhere, 
arid on all things. It fits anywhere as well as light or air; 
and is as necessary to life as any known element. 

“The earth was without form and void,” and “dark¬ 
ness was upon the face of the deep; and the spirit of God 
moved upon the face of the waters, and God said let 
there be light and there was light.” 

Here is a natural and scientific beginning. Here we 
have light as something born rather than made; some¬ 
thing that came as the fruit of a union between God’s 
spirit and water. Not a single drop of water, but all 
the waters of the great deep. This is a great and won¬ 
derful beginning—a great and wonderful union—bring¬ 
ing great and wonderful results. 

“And God saw the light that it was good.” Light is 


60 


not only good, and the first born, but the brightest mem¬ 
ber in the family of creation; something eminently prop¬ 
er to be called the morning of the first day—and every 
other day. 

The conception of the first day by Moses, through in¬ 
spiration, is in harmony with science and creative laws. 
It presents light as a birth through infinite conditions. 
Moses recognized the law of unions, and the result of 
combinations, and read from these conditions most clear¬ 
ly. 


61 


CHAPTER XVII. 

BEFORE THERE WAS LIGHT. 

There is but one first day, as there is but one first born. 

Beyond the period of light, Moses does not speak or 
attempt to lead us; he left darkness to be looked into 
and investigated later. This is very natural, for it would 
not only be impossible, but unreasonable to expect any 
one man, or any number of men, inspired or otherwise 
to do, or try to do, all the seeing for all time. Some of 
it had to be left for others, and Moses left us darkness. 

Darkness is not inspiring only as it is recognized as 
necessary to higher development. 

Moses says that “Darkness was upon the face of the 
deep.” We learn from this, that there was darkness and 
a deep. But why there was darkness and a deep, he left 
entirely in the dark, and very deeply in the deep. This 
being true, we can only proceed by asking questions and 
looking into darkness. Darkness and the deep come from 
cause, otherwise we never would have heard of them. 
And to find out about them, as in other things, we look 
for the cause. 

Where did 'all the water come from to form the deep ? 

Why did it gather, and how long was it in getting to¬ 
gether ? 

Where was the spirit of God, before it moved upon 
the face of the waters? The water and God’s spirit cer- 


62 


tainly did- not meet by chance, as something wandering 
aimlessly in space. 

The spirit of God is certainly as old as water, and 
must -have had a habitation somewhere before it moved 
to create light. 

Before attempting to answer questions, let us first try 
to get as near God as possible, that we may be enabled 
to see more clearly. The nearer we can get to God, or 
the nearer we can bring him to us, the higher the eleva¬ 
tion gained, and the greater distance we can see. As in¬ 
spiration comes from far seeing, our view is widened 
and extended according to elevation. 

God is called “Father of All.” This being true, He is 
your father and mine, and we are interested in Him, and 
His works, by reason of relationship and inheritance— 
not from mere curiosity and self-gratification. 

Relationship between God and man being that of a 
family circle, the more united the family, the greater the 
strength and harmony; and the more perfect the circle, 
the greater the happiness. Harmony means happiness; 
happiness means the object of life, which is the first and 
greatest of all objects. 

Although heirs to eternity, the only approach to the 
Father, and that which we inherit, is through natural 
forms, in a natural way. 

In calling God Father, it is most natural to think that 
every father at some time has been an infant; filled an 
infant’s place and an infant’s home. 

Knowing that every father at some time has been an 
infant, it accords with all reverence, awe and love, to 
consider, that the One who is Father of All; the One who 
made all things, must at some time not only have been an 
infant, but a pioneer. God may never have been an in- 

63 


fant or a pioneer, but looking at Him in this light, is 
most natural and inspiring. Looking at Him in this light, 
furnishes a figure and suggests conditions that come with¬ 
in human grasp. The clearest and most natural view of 
the Great Father, is obtained by going back to his early 
home. By going back to the time and place, when and 
where, He not only started in darkness and the deep, 
but when He was in darkness forming the deep. Speak¬ 
ing after the manner of men in human affairs, back to the 
time when He was a pioneer. 

If you have never looked for God’s early home; never 
been there, and do not know the way, you may not enjoy 
the first journey and the first visit; but after becoming 
familiar with the way and place, you will find it enchant¬ 
ing. It is necessary to go into darkness and the deep 
to find that which they hold in reference to themselves 
and ourselves. 

Now, as we go down and down, do not faint or shud¬ 
der, when you feel the waters surging; when you hear the 
billows wailing and moaning in unbroken solitude in the 
darkness above and around you. You will be brought 
safely back with as many thoughts as you now have— 
if not more. You cannot be hurt on a visit to God—He 
takes care of all who call on Him. 

We are now in God’s workshop and laboratory, where 
He was for ages and ages before there was light. To 
keep you here long, might be an awful and most terrible 
imprisonment. But our Father has been here century 
in and century out, which you will better appreciate on 
better acquaintance—and He is here still. 

We are here to look around. That may seem impos¬ 
sible; but wait and see. We have come to ask questions; 


64 


study; secure views; and if possible, learn something 
about natural order from order itself—from being with 
and in darkness and the deep. 

The first question is, why is it dark? 

It is because darkness is necessary to higher creation; 
and for that matter, to all creation. Darkness is God’s 
developing room as well as that of man’s. Darkness is 
caused by the Infinite Being closing the curtains of crea¬ 
tion about Himself. This, if continued, would cause un¬ 
broken night. God causes darkness, that He can more 
perfectly prepare for and carry on the work of creation. 

But the everlasting water; what about that? Where 
did that all come from? 

Water is very necessary for creative purposes and an 
infinite amount of it too. And while being gathered, light 
was not necessary. In fact, at the beginning, light would 
have been out of place and very damaging. Had the 
sun appeared in advance of water, according to all known 
laws, the heat of the sun would have taken up the water, 
to' a greater or less degree and interfered with the pro¬ 
gress of creation; if not have stopped and up-set it en¬ 
tirely. Heat and light are destroyers of water, not mak¬ 
ers of it. 

Light by no means was the first thing needed in the 
order of creation. The object of light is to enable us to 
see other things. If light was all that could be seen or 
had, we might as well be in perpetual darkness. Light 
belongs in its order, as a part of an infinite plan. It is 
only one feature of development; and that after certain 
other conditions had been reached. Light would be ruin¬ 
ous as the first step. Had this been the first step, it 
would be like having eyes without anything to see, or a 
body without anything to support it. 

65 


Light is not necessary to assist God in planning or de¬ 
signing, He can see in the dark; He is at home where we 
now are, in darkness and the deep. He was here ages 
before the creation of light, planning and designing. 
Darkness is one of His attributes; one for which He has 
great use. 

By conceiving and planning everything in infinite 
darkness, everything is an infinite secret, and will so 
remain, until man has reached a higher state of intel¬ 
ligence and development. 

In addition to infinite plans being conceived in infinite 
darkness, God did not have, and does not need, any 
counselors; for this reason, He is the only one who knows 
why creation is so. For this reason, if for no other, His 
works will remain a mystery until revealed by and 
through Himself. He Himself being the law and the 
whole law, man must frame as He wills. 

Where did all the water come from to form the deep? 

It came from infinite conditions for an infinite pur¬ 
pose. 

There had to be preparation for creation the same as 
for any other work; there had to be material with which 
to create, and all material had to be created. 

God started in darkness and created water first. This 
is why the waters gathered. This was a long, hard, lonely 
work; one that would be melancholy in thought, only for 
the infinite design and outcome to be reached. 

The waters were gathered because God needed them 
for building purposes and power, to carry on His works. 

How long were the waters in gathering? 

As the work to be done was infinite, the Creator in- 


66 


finite, and time infinite, a few million centuries more or 
less might not be material. But it is to be presumed, that 
God used the same exactness in creating the first thing— 
even the first drop of water—that He followed ever after 
in establishing laws by which worlds should exist. As¬ 
suming this to be true, it may be that an exact amount of 
time was needed in advance of light to accomplish and 
prepare for creative ends. It may be, that it took an 
exact amount of time to gather the waters; and it may be, 
that they had to be of a certain age and in a certain con¬ 
dition to use “in the beginning;” and it may be, that a 
certain amount of time was needed for God’s spirit to 
pass through and impregnate all the waters of the deep 
before they could be used for the work of creation and the 
support of life. 

When all this was done, it may be, that everything 
was in readiness—not before—for God to say, “Let there 
be light.” 

As already seen, until conditions were ready to receive 
it, light would be a drawback and out of place. From 
the undeviating laws of established order, it is to be pre¬ 
sumed, that light appeared in the way and at the very 
second designed. All the waters were undoubtedly 
weighed and measured, and stood until sediment enough 
had gathered in them to form the earth. At the “begin¬ 
ning,” everything had to be in a certain state to bring 
a certain result—especially results that came. 

Where was the spirit of God before it moved upon 
the face of the waters? 

Viewed from a natural and material standpoint, it 
would be a germ permeating all the waters; one from, 
which all other germs were to spring and exist. 


67 


Where was the spirit of God before it moved on the 
face of the waters? 

To answer this correctly, requires knowledge which • 
man has not yet reached. And if any one should cor¬ 
rectly answer, he would not be believed or generally ac¬ 
cepted, for want of authenticity. Being only human, the 
best that we can do in our present state, is to look, guess, 
and wonder in a human way. 

When man knows more about his own origin and end, 
the creature will be able to answer more clearly about 
the Creator. 

Where was the spirit of God, before it moved on the 
face of the waters ? 

Asking this question may seem like presumption, and 
offering a theory or an answer, may seem worse than 
presumption. 

Do the children partake of the Father’s nature? If 
they do not, there is but one case where the law deviates 
and does not recognize itself, and this would be, as be¬ 
tween God and man. 

If God is the father of man, then man in some degree 
must be tinctured with the Father’s nature; and the 
Father in some ways must correspond with the nature of 
His children. 

Natural order is our authority for framing theories 
and forming opinions. We have no other authority, for 
our Maker has not yet given us any other. 

Light, knowledge and happiness are found by follow¬ 
ing the train and trail of nature. 

Where was the spirit of God, before it moved on the 
face of the waters? 

Where would it naturally be? In the beginning, it 


68 


would naturally be in a state and place to harmonize with 
surrounding conditions. It would naturally be in a state 
and place, to correspond with the beginning and the 
cause of the beginning. It would naturally be in a state 
and place to promote the end and ways of the beginning. 

Creation came from cause. It came from an original 
state of conception. 

What cause awakened and brought all elements into 
use. 

There could be but one, and that would be, Supreme 
Power. 

Or to put it in another form, it would be infinite con¬ 
ditions in a state of development through contact with 
Infinite Intelligence. 

In what form was the spirit of God at the beginning? 

Viewed from a natural standpoint, from the standpoint 
of all beginnings, it would be a germ. One of infinite 
nature; one from which all other germs were to spring 
and exist. Or it could be called, leaven in the lump of 
the universe. 

The germ theory is presented, because it is a universal 
theory. It is presented, because it holds good under all 
forms and conditions, natural and spiritual. 

It is presented as the form in the beginning, because it 
is the beginning of all life forms. 

It is presented, because if the child is from a germ, 
there is good reason to believe that the Father is also. 
Why not? Why should order reverse itself? 

Without reflection, the germ theory might look small 
and narrow; as not related to infinite conditions. 

But as long as all life springs from this source, the 
theory is not only a reasonable, but a natural one. It is 


69 


not only reasonable and natural, but when looked into— 
grand and beautiful. 

Through the germ theory, we find that we are de¬ 
scendants of the Infinite Spirit, and heirs to eternity. 

This is why we see and think. And if our thoughts are 
large (at times) it is because we have large things to 
think about. It is because we think we came from a large 
source; that we have a large inheritance by reason of 
being descendants of the original germ. 

Anything emanating from man in the way of great¬ 
ness or value, is on account of that which he inherits 
from the Infinite and the Invisible—it is not on account 
of individual merit or personal strength. All greatness 
comes from unseen power. Men can be actors as long 
as there is a power back of them to make them act; but 
when the power retires, the actor retires with it. 

Through the germ theory, we see and read most beau¬ 
tiful things. We not only see and read most beautiful 
things, but enter into the most beautiful places and 
states. 

If there is one condition more sublime than another; 
if there is one privilege more exalted than another; it 
is being able, through our nature, to enter Infinite dark¬ 
ness and behold God in the womb of eternity, directing 
His own formation and acting as His own creator. 

This view is made possible through the germ theory. 

All was chaos and darkness and infinite space was 
filled with infinite gloom when Creation was in a state 
of conception. But through the theory advanced, at this 
period, we are able to see the Infinite Spirit, as an infant; 
sweetly sleeping and dreaming. 

When eternity was preparing to give birth to all things; 


70 


through the germ theory; we can see the Ruler of the 
Universe with waves for covering, and the deep for a 
cradle, being rocked by the hand of Fathei Time. 

And as the waters deepen and roll without shores to 
stop them; as mists thicken and thunders peal while 
centuries pass like the ticking of a clock, unmindful of 
time and conditions, through the germ theory, we can 
see God as an infant wreathed with smiles serenely sleep¬ 
ing. 

As immensity trembles from sphere to sphere, the In¬ 
finite Spirit appears undisturbed in the lap of darkness 
and the arms of the deep. 

Beautiful Child Supreme. Dreaming of light; dream¬ 
ing of might; dreaming a Godly dream. Dreaming of 
life and worlds to come; of glittering stars and a shin¬ 
ing sun. Dreaming of grandure and glory divine, of In¬ 
finite love and Holy design. 

Child of creation, dream on. 

Supreme means above all and over all. It means, that 
the One who is supreme, has done all things; is all things; 
can be all things; and has been all things. 

For this reason, the Supreme Being could be a germ 
infinitely small, and enter into conditions infinitely great. 
He could be an infant born from a germ in the deep. He 
could bring Himself up in darkness on the face of the 
waters or under them. He could be a navigator, a pio¬ 
neer, and an explorer by the light of His own counte¬ 
nance. And with tempests for chariots and lightning for 
steeds, he could entertain Himself while preparing the 
way for angels and coming man. 

To take on all forms; pass through all stages of evolu¬ 
tion and development, from Infinite darkness and crea- 


71 


ting the deep, to ruling worlds and granting eternal life, 
means the consummation of a Supreme amount of time. 

Water is not only the mother of germs, but a mirror, 
wherein we can see the intelligence back of creation. 

The Supreme Wisdom of creating water to start crea¬ 
tion is shown from the fact, that the first thing needed 
was the first thing created. That we are able to recog¬ 
nize this, is a light in our hands and a compass before our 
eyes pointing the way to natural development. 

Water came from and with the birth of Infinite Life. 
Its value and importance cannot be estimated; and its 
uses are as numerous as its importance is great. Being 
the mother of germs, it is a natural support of all life. 
It is food, medicine and power. It has not only furnished 
man power, and so continues to do,, but it has been one 
of Nature’s great powers from the beginning. It 
quenches thirst and puts out fire. Without it, the earth 
would be a desert and barren waste. The rose blossoms 
not in its absence, and desolation reigns where it is not 
found. 

It is not only an emblem of purity, but purifying in its 
uses. It cleanses the body and washes away sins in bap¬ 
tism. 

The Spirit of God moved on the face of the waters to 
create light; Moses was taken from it; and through it, 
man is led to higher and more perfect life. 

It furnished a highway long before railroads were 
built. Running streams started activity, transportation 
and commerce far in advance of the compass and chain. 

By looking for the source and following the course of 
running waters men became discoverers, and discoverers 
became pioneers. And pioneers opened and settled up 


72 


the country. Before the plow was ever thought of, or 
attention was directed to cultivating the soil, man took 
food from the waters. And many centuries in advance of 
steam, he settled upon river banks, and water turned the 
wheels of industry. Take it from the earth, and all life 
would vanish as by fire. In nature, it is as wonderful as 
it is important; and the most appropriate of all things 
to be first in creation. 

Light and darkness are not material and cannot be 
weighed or measured; water is positively material, yet 
it fills forms and meets conditions equal to light and 
darkness combined. In fact, it makes its way and moves 
things where other elements cannot. Water is imma¬ 
terial as to form, but material as to nature. This is a 
wonderful combination. 

While visiting the beginning and the most ancient of 
all laboratories, as we may never come here again to¬ 
gether, let us look a little further into first conditions. 

Water being the mother of germs, seeds were prepared 
in the original laboratory, so that when the waters were 
gathered and the dry land appeared, the seeds would 
be carried to all parts of the earth by the moving waters, 
and be ready to come up self sown when God said “Let 
the earth bring forth grass, and herb yielding seed after 
its kind, and the tree yielding fruit after its kind, whose 
seed is in itself upon the earth.” - 

When God said this, everything was created and de¬ 
posited ready to come up. He designed and prepared 
everything for use in advance of calling for it. He knew 
how it was put up and how it would be developed; and He 
had everything in order to come forth when called. 

Would Supreme Intelligence call upon the earth to do 


73 


something it was not prepared to do? If seed is properly 
put in the ground, the earth can be called upon to bring 
forth grass, herbs or fruit according to the seed planted. 

Question. “Which was first, the tree or the seed?” 

It would be so much easier—to say nothing about so 
much more natural—to make a seed to grow a tree, than 
it would to make a tree to grow a seed—to start a tree— 
that it seems almost like a reflection on Supreme Intel¬ 
ligence to say that the tree was first; especially after 
reading what Moses says. After saying “Let the earth 
bring forth grass, etc,” God says “Whose seed is in it¬ 
self upon the earth.” Does it not say in plain words 
here, that “seed is in itself upon the earth?” 

If it was not necessary to have seed in the earth to 
start with, creation would have been dififerent. God 
might call upon the rocks to bring forth grass and fruit; 
but man would be a long time calling—especially if he 
was looking for something to eat, or wear, without he 
had the right kind of seed properly planted. 

During the period of darkness God was supremely 
busy. He had more to do and less to do it with at this 
period, than at any other time. He not only had one 
thing but everything to create. He had to make His 
own material and wait on himself, only as He turned that 
which He made to His assistance. It was during the 
period of darkness that He laid the foundation of all 
things. This appears from the fact, that water was cre¬ 
ated first, which is a moving force and an element that 
works within itself—a most essential supporter and pro¬ 
moter of all existence. After a long journey and so¬ 
journ in darkness and the deep, we are permitted to re¬ 
turn and behold the light because of that which we in¬ 
herit from the original germ. 


74 


CHAPTER XVIII. 


MOSES. 

Who was he? He was, and still is, the recognized 
mouth piece of the Most High. 

Why was he called Moses ? Because he knew the mos£ 
of any one. 

Why did he know the most ? Because he had the Most 
High to guide and instruct him. 

What did Moses call the Most High? He called Him 
God. 

Why did he call Him God? Because He is the One 
who got all things together. 

Did Moses find God, or did God find Moses? They 
came together as Maker and something made. They 
came together as Parent and Child. They came together 
through natural causes in a natural way. 

How did God impress Moses? He impressed him the 
same as all deep and lasting impressions are made. He 
put heavy and pressing weights upon him; weights that 
not only impressed Moses, but all mankind. 

Without man could be impressed, he would be without 
a nature to guide and develope him. It is through and 
from impressions that he acts. 

If not able to be impressed, he would not be aware or 
conscious of anything. If he could not be impressed, he 
would be paralyzed or dead. 


75 


When did God impress Moses to speak and act? Not 
until hundreds of generations had come and gone, and all 
mankind had been swept from the earth, excepting one 
family, did God Impress Moses to speak and act. Not 
until long after Noah had built the ark, and all life had 
perished, excepting that in the ark; not until long after 
Abraham had come and gone, and Isaac had departed; 
not until after all manner of conflicts and evil had cor¬ 
rupted the earth for centuries, did God impress Moses 
to speak and act. 

Not until after the cruel Egyptians, like birds of prey, 
had become so heartless and oppressive that Moses found 
justification in taking the life of one of these human vul¬ 
tures and burying him in the sand, did God impress him 
to speak and act. 

Not until he had spent years in retirement as a tender 
of flocks, did Moses come forth as a philosopher, law¬ 
giver, general, a servant of God, a laboring-man, a stud¬ 
ent of Nature, and a writer of history. Not until after 
all this, was he impressed to proclaim the presence and 
power of a Supreme Being—a power of Justice and Wis¬ 
dom. 

And when he did come from being impressed with 
others,—from long oppression,—the people were ready 
to hear and follow—and did follow—and are still fol¬ 
lowing. 

History cannot be written until there is history to 
write. 

You cannot be impressed without being made to receive 
impressions, and something has impressed you. 

That which was, had to be (all had to take place) be¬ 
fore Moses could be impressed by it. Otherwise, there 


76 


would not have been anything to impress him. Any¬ 
thing different from that which was, would not have 
made the impression which he received and recorded. 

I never saw Moses in visible form. I never saw him 
face to face and shook hands with him; but through my 
invisible nature, and that of the great Leader and Teach¬ 
er, we have met; and through the invisible he is now with 
and impressing me. 

I never saw Moses face to face; but all who have, "or 
ever will live, cannot truthfully say that I am not im¬ 
pressed by his life, works, and teachings. And being 
so impressed, I speak and act accordingly. Man’s nature 
being such, that he receives impressions and is moved 
thereby, this feature of his nature is as much a part of 
natural order as the sun, moon, stars, or the earth. 

As this is a work from impressions received from the 
works of Moses, I am impressed to say, that slight vari¬ 
ations lead to misinterpretations, and that misinterpre¬ 
tations will becloud and darken the clearest sky. Wheth¬ 
er I say Moses, or the works ©f Moses, it is all one and 
the same thing. Through Moses, I am impressed to 
speak and write of The-By-Bell. 


77 


CHAPTER XIX. 


THE-BY-BELL. 

The-By-Bell is the bell by which man lives and walks. 
It is the ever present bell in the heart, calling man to 
look, listen, wonder, think, study, and act. 

When God made man, He not only put one, but a 
chime of bells in his heart. 

He put there the bell of consciousness; the bell of sen¬ 
sation ; the bell of love; the bell of ambition; the bell of 
intelligence ; the bell of desire. 

The bell calling man to investigate and find out why 
and for what all things are made, calls him in many 
directions, but all directions lead to one and the same 
end. 

The-By-Bell, is the bell in the heart that is ever ring¬ 
ing ; calling man to examine, wait, work, hope, try again; 
call for help, talk with and consult others, find out what 
they think and know; find out how they have been im¬ 
pressed and then communicate his impressions in return. 
And after centuries, see what the general impression is. 
Judge results. 

The bell in the heart, is the self-register in the stratum 
of intelligence. It is the fixed way to find and prove the 
truth. 

But as time goes on and on, and the bell in the heart 
keeps ringing and ringing, it is self-evident that as man is 


78 


moulded by time and experience, that with time the tones 
of the bell will grow clearer and clearer, louder and loud¬ 
er; and by looking, working and building, that man will 
reach a stage where he will see and understand and be 
in harmony with higher life. 

The-By-Bell is the bell formed and created by God. 
No man could be the author of this bell, inspired or other¬ 
wise. 

Men have written, thought and talked about it from 
the beginning. But impressions and expression of men 
in reference to it are not the bell. They are only writings 
and opinions about it, and some may be right and some 
may be wrong—as some are. 

That which individuals feel and say about established 
conditions, is not the word of God. Only the living 
truth is God’s word. That which God made is His word. 
Man is one of His words. But man’s opinions and ex¬ 
pressions in reference to God, is not God’s word, any 
more than a shoe is the foot. 

Everything is a part of God. But every expression in 
reference to Him is not the word to follow. The im¬ 
mutable and unchangeable truth; the law of evolution, 
is God’s word, and He has just as many words telling 
what not to follow, as to follow. 

In so far as we comply with, express and live by the 
truth, we are correctly following God’s word. His word 
is established the same as everything else is established, 
by and through His laws; His creations and His revela¬ 
tions. 

Through impressions received from the works of 
Moses, I am impressed to say, that the bell in the heart, 
by which man ever has, and ever will walk is The-By- 


79 


Bell. This is it, because it comes from and belongs, not 
only to the invisible part of man, but the invisible uni¬ 
verse. 

In answer to the bell in the heart, man has built tem¬ 
ples, cathedrals, churches and meeting houses. And on 
the meeting house he has put a steeple, and in the steeple 
he has put a bell to correspond with the bell in his heart; 
and when the bell in the steeple rings, he goes to listen and 
look for light in reference to the far and dim beyond. 
He goes to look for food to nourish and strengthen a 
cherished thought. 

He cherishes in his heart an inborn desire to have and 
to know; a desire to build for the highest and best ends. 

When he answers the bell in the steeple, and goes 
to get nourishment for his cherished thought, it is called 
going to church. This being true, the church is a cher¬ 
ished thought. The meeting house is not the church, any 
more than the table is the food, or the food is the appe¬ 
tite. The appetite is something inborn calling to be sat¬ 
isfied—so it is with the heart. That is the church—The 
church is a cherished thought in the heart—-belonging 
there as a part of man. 

The true church being a principle, you are in church 
at all times, anywhere and everywhere, when nourishing 
and cherishing the thought of purity, goodness and im¬ 
mortality—you are in church, but not at a church gather¬ 
ing or meeting. 

You can be in church, working in the field or at the 
desk; you can be in church, waiting on the sick or doing 
good works of any kind. Cherishing right thoughts and 
performing right deeds is evidence of goodness no mat¬ 
ter where you are or what you are doing; effect follows 


80 


thought as certainly as steam creates force, or as water 
creates moisture. 

The right thought cherished, leads to goodness, great¬ 
ness, grandeur, glory, peace, happiness, salvation. Sal¬ 
vation means that you are saved by going in the right 
direction. 

The bell in the heart suggests and determines the direc¬ 
tion. If that is wrong, you are wrong. If that is right, 
you are right. How are we to know? Impressions lead 
to looking for certain ends: this is one way. Desire is 
appetite; and appetite suggests food. Here we not only 
have one way, but a number of ways. Results determine 
the kind and quality of the food. We know what has 
been tried, and we know ourselves after trying. Here 
is the way.—Try. 

That which Moses wrote about The-By-Bell, now 
called the Bible, belongs together and must be taken as a 
whole. And all facts and conditions must be interpreted 
as many conditions covering many periods; which em¬ 
braces thousands of years for man, but with God, it is 
different. Every work must be judged as a whole. 

Many have been, and many are impressed by the ever 
ringing bell in the heart; but all are not impressed alike; 
only in the way of acknowledging that man is not su¬ 
preme—that there is a power above and far beyond him. 
But as to serving and approaching this power, there are 
many opinions, creeds, beliefs, denominations, sects and 
societies—all influenced by that which impresses them. 

More light may, or may not be, conducive of more har¬ 
mony. But through the works of Moses I am impressed 
to say, that through time, every law will interpret its own 
use and meaning. That by following any law, that will 
be found, which belongs to it—even the laws everlasting. 


81 


CHAPTER XX. 


YOU KNOW. 

You know when you are not telling the truth. The 
By-Bell tells you; and it very kindly tells you first— 
before others find it out. By doing this, you are warned 
through your own nature, and can guard against harm 
before it is too late. The bell in the heart is the first 
to call attention to the danger and evils of falsehood. 

This bell is not only a guide, but a shield. A shield 
formed in and from yourself; one that is self-operating 
and self-protecting. It would not do to have your By- 
Bell in the hands of outsiders. If it was in the hands 
of some one writing or commenting on it, the world 
would have your secrets as soon, or before you had 
them—in fact, you would not have any secrets, and 
would be without protection against conditions arising 
within yourself. 

No human being or any number of them, could be the 
author of The-By-Bell, any more than you could be the 
maker of your own eyes or create your own hearing. 

The One who got all things together is The Author 
of the bell in the heart. The By-Bell, by which you live 
and walk, is a part of your real self—and not a book 
from the hand of anyone. 

It is to the individual what the electric button is to 
the trolley car. When the button is pressed the bell 


82 


rings in the motorman’s cab, and he operates his car 
accordingly. He stops or starts according to warning; 
according to that which is indicated by the bell. 

You know what it means when the bell rings in your 
heart. It is notice from passengers of thought, where 
conscience is conductor, to stop or go ahead. 


83 


CHAPTER XXL 
THE TRUTH: 

We are told that the truth is beautiful. It is, if we 
are beautifully and harmoniously in accord with it. 

But if out of harmony with it, the truth may mean 
disgrace, the penitentiary, the gallows, the poorhouse, 
or a place called hell. 

Hell is a condition where the imperfect are held for 
repairs. It is where you are cast aside because of im¬ 
perfections ; because not in harmony with the highest and 
best—with that which is right. 

It is a condition, not a place. It is where you are a 
misfit with purity. 

The worst hell imaginable, would be in a place called 
Heaven, where all were enjoying life but you; and there 
have angels look down upon you with scorn and con¬ 
tempt. To be surrounded by the fruits and joys of life, 
and not be able to participate in them because of moral 
unhealthfulness; would be the worst of punishments. 

What could be worse than being in sight of pure water 
and not allowed to have a drop to quench a burning 
thirst? To be where the happiness of those around you 
would be a living torment because of your own condi¬ 
tion? Because of that which you have been, and still 
are? 

Suppose you were called to carry a part in an important 


84 


musical program before a large and critical audience 
and that you did not know a note? What would they 
say about you and how would you feel when you could 
not sound “A”? They would simply say, “the poor 
devil is away from home—out of plac£—he knows noth¬ 
ing of harmony—he is 'to be pitied. And so you would 
be. Here is where condition, not place, would be tor¬ 
ment. 

On the other hand, suppose you were where every 
one was in torment, and that you had so lived that you 
were not only free from certain conditions, but had over¬ 
come the condition of the wicked? Where, by right 
living, your life was such, that you had gathered just 
what they lacked to make them Happy? 

As a saint and a Christian what would you do? You 
would furnish them water to quench their thirst; you 
would bind up their wounds; you would soothe their 
pains, and administer as far as possible, to every want. 
And you would tell them of faith, and hope and love— 
and better days coming through changed conditions— 
to be of good cheer, that right thought and works would 
bring them out and make them better—if not perfect. 
And when you saw the result of your work; that you 
were doing good; that you were carrying light to those 
in darkness; and comfort to those in pain, you would be 
in Heaven in the midst of the infernal regions, on ac¬ 
count of your condition and the good you were able to 
do to others by reason of the goodness within you. 

Heaven is a condition as well as the other place. And 
both are expressions of truth. The solemn, everlasting 
truth. The truth is beautiful when it reveals the beauti¬ 
ful. But it can mean annihilation. It can be the worst 


and most appalling of all things under certain circum¬ 
stances ; and it can be very grand and beautiful under 
others. It just depends upon your relation to it. Many 
have found it easier to commit suicide than face the 
truth. 


86 


CHAPTER XXII. 


EDGE-YOU-CASION. 

All are in favor of it, because all need it. 

Anyone not in favor of Edge-You-Casion is a fool. 
And that is the reason why he is one. 

All are in favor of it, because an Edge-You-Cated man 
is one who has an edge on him. 

When fully and completely Edge-You-Cated, a man 
is not only edged up for one occasion and occasionally, 
but for all occasions. When edged up in this way, he 
is in possession of the best there is going and prepared 
to meet emergencies on all sides. 

But it is seldom that anyone gets so that he is ready 
for all occasions, without getting “Tips” in advance that 
the occasion is coming. There are more ready occa¬ 
sions, than ready people. 

When a man is rightly edged, he can cut his way 
through the world and make a clearing where he can be 
recognized. 

Those who live, work and die, unnoticed and un¬ 
known, may be better off than those who try, and make 
conspicuous failures. But the man unknown and un¬ 
heard of must have lived a lonesome and dreary life— 
if not a worthless one. And if unknown, there is no 
record that he ever did any good—even if he did any. 
Not even by failing and leaving behind experience. 


87 


It is unpleasant to be a conspicuous failure. But the 
worst of failures, is not to be known for anything. 

If it is noble to tell the truth, I am compelled to say, 
that I never spent a day in an institution called a College 
in my life. But I have seen, and know large numbers 
personally, who entered as raw material, and came out 
the finished product—or that which was called finished 
when they came out. 

But after rubbing up against the sharp corners of the 
world for a few years, they have openly admitted to me 
—with considerable meekness—that they had become 
more finished after being out a while—and that they 
knew of others, who had become finished entirely. 

While I have never been through College, the oppor¬ 
tunity to judge of the fruits handed to the world from 
these institutions, has always been before me. 

The institution where young people are collected to¬ 
gether to have an edge put on them, is of highest im¬ 
portance; and entitled to highest respect and support. 

As I understand it, The-Call-Ledge, is the highest 
ledge on the mountain of intelligence. That it is the 
highest and most important peak in the range of thought 
encircling the world; that it comes from centuries of 
study and reflection, and has been ages reaching its 
present elevation; and that it is expected to keep right 
on getting higher with time. That it now has an ele¬ 
vation not only looking over and into the affairs of this 
life and world, but into worlds to come. 

The importance of The-Call-Ledge, the place where 
young people are called up, or work themselves up, to be 
ground before plunging into an endless battle, is certainly 
a very important institution. 


88 


The place where they are taken to be shaped and edged 
for the various callings in life cannot be overestimated. 
For as the young are shaped, so the old must be. The 
end is usually in accordance with the beginning. If not, 
it is because the beginner changes his course and takes an¬ 
other way, or the way is closed up after the start is made 
—lately, it has been caving in from earthquakes. 

When the graduate steps down edged for his calling, 
or to look for one, it is very correctly called higher Edge- 
You-Casion. For The-Call-Ledge is the highest and last 
place where he is called to be ground for the occasion of 
life. 

Although I never spent a day in one of the higher in¬ 
stitutions of learning, every organization, institution, so¬ 
ciety, sect, and denomination that points toward advance¬ 
ment and tries to advance; that has progression for its 
object, and tries to progress, has my best wishes and 
should be encouraged by all—and I am a friend whether ' 
I have any donations to make or not. ' 

The world is not far enough advanced yet for all to 
look and go in one direction. But in time it may be. In 
time all will be led to see the right way, and will be 
, found unitedly working to reach one end—the highest 
end. This is conspicuously true now, in money matters. 

Although the way may be known, without a start is 
made, and a continued effort kept up to perfect a certain 
. work, and establish a certain condition, progression is im¬ 
possible and a desired state can never be gained. 

Advancement is all that keeps the world moving, but 
to advance, it is necessary to move. This is an effort to 
start—and all are asked to join. To put their name on 
The Great Register. 


89 


It is not only natural and right to look in all directions, 
but necessary in order to determine what is right. Much 
thinking and preparation is necessary before any import¬ 
ant commencement. 

Never having graduated, I never participated in any 
graduating exercises. But the solemnity and importance 
of a commencement exercise readily appeals to the imag¬ 
ination—especially to mine. 

A commencement of any kind is truly important; 
whether by the learned or the unlearned—the rich or the 
poor. 

To step from The-Call-Ledge, down on to the cold 
level of common greed and selfishness, to enter a struggle 
that must continue until the Doctor says, “his pulse has 
stopped,” is a serious affair—one awakening serious 
thought. 

But to enter life’s struggle with limited preparation, or 
without any advantages whatever, is more serious. 

Think of chopping wood a lifetime with a dull axe; or 
think of going against a hard world without any edge to 
meet tough propositions and “sharpers.” What about a 
situation of this kind? Very serious, indeed. 

Ignorance means darkness and mental dullness. To 
get out of this condition means, not only effort and 
searching for light, but gaining it. 

This is why young men and women—and even old 
people—look back with interest to the place where they 
first edged up for life. 

After getting older, they can look back and see where 
they hit, as well as missed it; where they might have done 
better, or worse. 

It was never my fortune to be taken way up high and 


90 


ground in a real high institution of learning. But I have 
had worlds of grinding done on me away from The-Call- 
Ledge. I have been ground in the woods; among the 
hills; out on a North Dakota prairie; on the level and 
off the level. And after being ground until nothing but 
edge, the next thing I knew, it was all ground off again; 
leaving me like a grub hoe—or the shadow I am now. 

When I think of the amount of hard grinding that I 
have had, the only wonder is, that I am not thinner than 
I am. 

But such as I am, I am. Nothing more, nothing less. 
And I am here. For what? For a particular purpose. 
Principally to tell the results of being ground and the 
impression that it has made on me; and by so doing, try 
to impress others with my impressions without grinding 
them too hard. 

While not having been polished up or smoothed off on 
the High Ledge, the fact is appreciated that I have seen 
the sparks fly from others as well as myself—more than 
once; when a crank has been turning the crank, and an¬ 
other, doing the grinding. All of which made deep and 
lasting impressions; impressions which have not only im¬ 
pressed my life, but will go with me into eternity. It 
could not be otherwise. For grinding enough, will im¬ 
press anything; not only a man, or a rock, but the hard¬ 
est -steel. 

On or off The-Call-Ledge, no one can ignore its im¬ 
portance. Edge-You-Casion, is knowing what to do, 
and how to do it—knowing all this, is more than a good 
deal. 

Nothing is more important than an edge to overcome 
and clear away obstacles that are constantly being met 
in the pathway of life. 


91 


Once in a while I sit down and mourn when I think 
that I never went through College. When I wonder 
what I might have been, and what I might be now, had 
I been professionally ground. 

But contentment comes by thinking that it may be all 
for the best just as it is. That, had I gone there, I 
might now be a cripple for life from playing foot ball; 
or hazed to death before graduating. Then there is no 
certainty that I would have graduated with honors—and 
possibly not at all. So it is useless to mourn over that 
which I never had and might not be. Whether just as 
well or not, the fact remains, that I was ground some¬ 
where else. And that which we do not know and never, 
had; cannot reasonably be charged up, or put in as an 
asset, or loss. 

Whatever the condition or calling may be, Edge-You- 
Cated or not, it is the part of manhood and duty to 
present the best front and render the best service pos¬ 
sible. 

I cannot translate, and have but limited knowledge of 
one language; and the most I know about that one is, 
that language is the means of conveying thought. And 
without something to convey, language is a horse run¬ 
ning loose. Without something to convey, there is no 
use for a conveyance. One language is large enough for 
all the thought that I find to express; although a larger 
number might show more finish—more grinding. 

Style and variety are often taken for principle and 
utility. A principle is a principle, regardless of shape 
or color. 

For instance, take a wagon tongue. The use of the 
tongue is to guide the wagon and hold it in place in 


92 


connection with the team; whether it be horses, oxen or 
mules. Paint looks well, and helps preserve the wood, 
but it does not help guide the wagon; neither do the 
trimmings on the tongue; whether they be brass, iron or 
silver, help guide the wagon. It is the good solid wood 
in the right place for the right purpose. 

Not being a graduate, I do not pose as a literary 
character; a literary individual is one who is all lit up 
by letters. When it comes to the world of letters, there 
are worlds of them. 

As far as I have progressed in the sphere of intelli¬ 
gence, is to look into a few plain principles and everyday 
conditions. 

As a matter of common honesty, and to escape the 
charge of trying to break into the kingdom of letters 
without proper training—without having been ground 
at the right place in the right way, facts are stated to 
avoid any possible friction that might arise from that 
which might look like an encroachment upon certain 
fields—reserved especially for the learned. 

After making it clear just who I am and what I am, 
if not worthy in an honest light, I certainly ought not to 
be in a dishonest one—even if such were possible. 

Whatever the truth may be, that should appear; so 
that it might be received or rejected according to highest 
and best ends, regardless of who for or against. 

I cannot translate, but I can feel. And I am im¬ 
pressed that, to a limited extent, I can see. But whether 
I see or not, I can most certainly feel; and from feeling, 
I am most certainly impressed. But whether impressed 
correctly or incorrectly, the reader must judge. 

Impression is a positive condition with man—and 
everything else. 


93 


A horse can be impressed with the whip, or a heavy 
burden. 

The College and the College graduate are entitled to 
highest respect; especially the one who comes out with 
a good edge on. Before one of this kind, I most respect¬ 
fully bow in honor of merit. 

Not being a graduate, this work is necessarily put 
forth in the plainest style—the simplest form. It is by 
a common man, for a common people, to help build up 
a common, but important work. But it is hoped, that 
those who are not common, will look into it as well as 
those who are. 

To some, impression may seem like a vague and un¬ 
certain condition to act upon; but such is not the case 
when understood. 

For instance, suppose that a College president and a 
mule were standing side by side, and both were securely 
fastened and blindfolded; and both had to be branded; 
and that you had a red hot branding iron in each hand 
to be applied at the same time. Which one would you 
stand behind to apply the irons ? Certainly not the mule. 

While the mule is not a graduate, he would respond to 
the hot iron impression just as quickly as the learned 
man,, and would do it in a way that you would fully 
understand that you were not around a health resort. 

The College President might tell what he would do 
when he got loose, but you would take notice what the 
mule would do, before getting loose. 

Impression is the foundation of all advancement; no 
matter where it comes from or to what applied; no mat¬ 
ter whether it is favorable or unfavorable; good or bad; 
an impression is an impression. And if made strong 


94 


enough and deep enough, it becomes a part of yourself— 
living or dead. 

Never having graduated, the right to criticise and ex¬ 
press opinions may seem out of order, as not belonging 
to my class. But under the law of impression, the right 
is claimed to tell how you feel—and find out how others 
feel. 

The ignorant and thick headed have had, and are still 
having, their full share of influence in helping shape the 
afifairs of the world. It can not be called the correct and 
best influence, but it is, nevertheless, influence with 
a shaping end to it. 

Taking everything into consideration, a system is nec¬ 
essary whereby the ignorant and thick headed can be 
reached, and the only system is through impression—as 
seen by the mule and the learned man standing side by 
side. There is a way to reach and do everything under 
the law of intelligence. 

There is no question about the advantage and import¬ 
ance of Edge-You-Casion. But occasionally a dispute 
is heard as to what it really is, and the best way to ob¬ 
tain it. 

There is even a difference of opinion as to that which 
is taught and the way it is done, being the best. 

But one thing is clear; to get good results from grind¬ 
ing, there must be good material on which to grind. 
Soft material does not make or hold an edge well. Razors 
are not made of pewter nor bear-traps of bass wood. 
At least this is my experience in shaving and trapping. 

Regardless of any and all opinions, an Edge-You-Cated 
man is as able to perform good service as one not Edge- 
You-Cated, provided his Edge-You-Cation does not spoil 


95 


him for work. It is not a question of knowing how to 
work, it is a question of being willing to do it—and do¬ 
ing it. Doing it, is why it is called labor. 

A College may be the highest and best place on earth 
to get ground; but without the right kind of material to 
work on, there is not an institution in existence, and never 
will be, that can put a lasting edge on everything that 
comes along. Lasting results must come from lasting 
material. 

This book is written on the principle that Nature cares 
for herself. That things coming from, returning to, and 
belonging to nature, will be cared for in one way or 
another—through natural order. 

This book is written on the theory, that The One who 
got all things together, has an object and a plan; and 
that the opinion of any individual or any number of in¬ 
dividuals in reference to the object and plan of The Most 
High, in no way affects or alters Infinite design. The 
only one a mistaken idea in reference to God can possibly 
affect, is the one who is mistaken. 

The One who has thus far gotten all things together, 
and is still gathering them—is not afraid of the truth or 
investigation. He is not afraid of investigation, for, 
there being no supreme judges above Him, He cannot be 
over-ruled or set aside. He can render any decisions He 
pleases in His own favor. So you cannot over-rule or 
get around Him. 

The more you look and investigate, the geater and 
grander the only Supreme Judge looks and becomes. 
Being the Author and head of nature, the only way to 
reach Him, is through natural channels. Nature and 
natural law connect all things from the Infinite to the 
finite. 


96 


The cow that kicked over the light years ago that fired 
the City of Chicago, was not a graduate of any kind— 
she had never studied explosives and had not been plan¬ 
ning for the catastrophe. But when her foot struck the 
right thing, and conditions were right to receive the 
flame, the most valuable part of the city went up in 
smoke. 

A principle is a principle, at the end of a cow’s foot 
or at the bottom of the Almighty Throne. God does not 
suspend law to please one and punish another. 

This book is written on something of the principle that 
a dog barks. The dog barks usually because he sees an 
object or hears a sound. 

Barking is the dog’s way of communicating. His nat¬ 
ural language—when speaking in his native tongue. He 
also communicates by wagging his tail; but tail wagging 
is only a friendly gesture. It never accompanies a fierce 
and watchful bark, or growl. A dog would look like a 
complete fool to be showing his teeth at one end, and 
at the same time, wagging his tail at the other. This 
would be the greatest deception and the most dangerous 
nature a brute could possibly have. It would be im¬ 
possible to tell whether he was going to bite or play with 
you. 

The dog’s language is not as finished as some, and his 
communications are not always highly important, but 
they have been known to be of great value. The dog 
has been known to tell of the approach of robbers and 
help run down murderers, and has performed heroic ser¬ 
vice in saving life. 

So if a dog can communicate and has a place in the 
world of usefulness, it ought not to be so very much of 


97 


a surprise that an ordinary individual should attempt 
something in the way of usefulness, by communicating. 

When this book is read, if there is nothing in it that 
impresses you, you may think that I am barking at the 
moon. If that is so, just stop and think it over. There 
may be something in it—after all. 

If the moon will impress a dog so that he will bark at 
it, there may be the best of reasons for looking into it. 
The man up there may be alive and moving around or 
going wrong in some way and the dog sees him. It is 
not a subject beneath notice, because a dog barks at it; 
every living soul instinctively feels that there is something 
approaching. What is it? Let us all look out of the 
window of creation and see what is coming; see what 
the dog and so many people are barking at. 

When one appears in the role of an investigator or in¬ 
structor, it is only right that it should be made plain just 
who he is; where he came from, and what he is investi¬ 
gating and trying to present. 

It is recognized as bad taste to speak of one’s self. 
But as long as I am speaking, not to make claims—not 
boasting of any superior qualities or advantages—that is 
different. I am not the big I. I am the small one. 

I have a slow and peculiar mind. That you have un¬ 
doubtedly noticed before this. I can only grasp plain 
and simple things; that which is brought within the range 
of childlike simplicity. 

I can only move as some figure appears to impress or 
lead me. 

I cannot go or stand alone without something like a 
shadow to assure me of the existence of something real. 
I am the follower of a shadow, not a leader — and 
only a shadow myself. 


98 


I boast of nothing, because I am nothing, and have 
nothing, outside of powers beyond myself. I speak pure¬ 
ly through being impressed. 

I may not be a judge of teachers, but of all I ever had, 
but few are recalled with pleasure. All tried to show 
me, by showing their own knowledge; but the most of 
them failed; their knowledge was not clear to me. A few 
are remembered with pleasure and profit. 

I may be mistaken, but according to my way of think¬ 
ing, teaching is a gift as well as a profession. The gift 
and knowledge must go together to make the right kind 
of a teacher. 

Having knowledge is one thing, being able to clearly 
impart it in an interesting way is another. 

Simple illustration is the only thing that my mind ever 
could or can grasp. Something must be seen and felt to 
impress me. 

Let us look a little into the condition and subject called 
education. To appreciate this, to interest children and 
young people in it, make it agreeable to them, and have 
them go after it with enthusiasm and satisfaction, is the 
business of a teacher; which is a problem—a very great 
problem. One upon which millions upon millions have 
worked, and one upon which millions upon millions of 
money has been spent; and must forever continue to be, 
to keep up the pursuit. 

But to present it to the young so they will not be worn 
out and get tired of it before the importance of it is really 
comprehended, is a work of true art. Without the mind 
can be interested and impressed, there is but little to work 
on; and without the mind can be interested and impressed, 
there is no response or drawing power for the teacher. 
Here is a pure natural principle. 


99 


Teaching is not just.the movement of some cold, un¬ 
sympathetic individual going through certain motions, to 
draw a salary. 

Teaching is teaching; and if you cannot teach, you are 
not a teacher. It requires knowledge to teach, but tact 
is needed to interest and manage pupils. Tact is some¬ 
thing in the way of a gift; talent without tact is only 
one-half the equipment of a teacher. 

Being old fashioned, and anything but modern, it is 
impossible for me to shake off frontier style and back- 
woods methods. 

The word education does not appeal to me in any way. 
It is without character, individuality, or particular sig¬ 
nificance. 

But to say Edge-You-Casion, to me, suggests some¬ 
thing at once. You see something being ground; some¬ 
thing being sharpened and polished; and you can see that 
an edge can be put on a man as well as an implement. 
It suggests something going on, and that if you do not 
move yourself, that you will get moved, or run over. 

And when you think of something being ground, you 
think of that which grinds it, and who is doing it, and 
how it is done. And you keep looking; investigating, and 
inquiring; and the first thing you know, it all stands right 
out before you in a plain picture. You see that the whole 
world is a great big grindstone, and that everybody and 
everything is being ground; big, little and old; and this 
sets you to thinking, and asking questions about Edge- 
You-Casion; and you want to know who is turning the 
crank. And you keep looking, and you find that it is the 
Almighty himself, who made the stone; and that He is 
turning the crank without any let-up. And if you keep 


100 


looking, as you see it going around; if you grasp the true 
nature of it, you will find that every one who stubs a 
toe, and every one who is disappointed in love or business, 
is getting an Edge-You-Casion, and having an edge put 
on them—or going to the scrap pile. You are in school 
all the time and never out; and if you keep looking at 
the system of grinding and being edged, you will find that 
as the universal grindstone goes around, that a certain 
number are being ground to death, and that others are 
worn out by old age; and that a stream of dead matter 
is running off the stone into the ground, and that another 
is replenishing it through new births. While some are go¬ 
ing, others are coming much in excess of the going. 
This is what keeps the stone wet so it can be used. 

There may not be anything in the pronunciation of a 
word, but to me it is everything. I must be led; I must 
have a picture before me, or a shadow to follow; or all 
is a blank or total darkness. 

Take the word College. Has that word any character 
to it? To me, no. Excepting a place where you might 
get tripped up or have your hair singed off when sleeping. 

But say The-Call-Ledge, and see what that indicates. 
The first thing you do when you hear this pronunciation, 
is to look up, to see or find the Ledge; to see where it 
is and who is calling you, and how to get up to it. And 
as soon as you look up you see an elevation, and you see 
that by being elevated, that you can see more and further, 
and your desire is stimulated at once to go up and see 
what there is, and get an elevated view of the world and 
life; and as you work yourself up, you commence to see 
the advantage of being elevated; and you commence see¬ 
ing; that the higher The-Call-Ledge is up, and the higher 


101 


you have to climb, the more you can see; and as you keep 
going up the mountain of intelligence, you commence to 
wonder and ask all kinds of questions. You commence 
to look to see what the mountain is standing on, and why 
it is a mountain, and you get back to the same One who 
is turning the crank, and find that He is everything. 

That He is the grindstone, the Instructor, and all there 
is. And that we are always and eternally face to face 
with the Author of the system and the Head of all educa ¬ 
tional institutions. 

Before leaving the subject of being ground, there is 
one more brief thought; not a brilliant one. 

Under proper instruction, I believe that I should have 
known more at the age of six years, about some subjects, 
than I do now, at sixty-five. 

Take the word My-thol-o-gy. The brief definition of 
which, is “pagan theology.” You see it goes way, way 
back; and is connected with something very dark, old and 
musty. 

Take this word My-thol-o-gy that occupies a place al¬ 
most exclusively in heathendom, paganism and idolotry, 
and change the pronunciation to correspond with its 
meaning, and connect it with modern and natural condi¬ 
tions and see how it looks. 

Say Myth-ology. This not only indicates, but means, 
the science of myths. A myth is given as a “fabulous 
statement or narrative,” “something fabulous; imagin¬ 
ary.” 

To pronounce mvth-ology my-thol-o-gy and connect 
it with heathendom and heathen practices as an error in 
religion, is as ridiculous as heathendom is remote from 
the present day. 


102 


There is not a thing in the world, never has been, and 
never will be, but what has at some time been in a myth¬ 
ical state—and came first from a mythical condition. 

Come down to facts and modern timefe—something that 
is known by all classes. 

Suppose you were looking at two healthy young people, 
a young man and a young woman, fully developed and of 
marriageable age. Suppose you should see the young 
man, pure and noble, with highest thoughts, looking upon 
the young lady with admiration and love most holy. And 
she should return his attentions with blushes and approv¬ 
ing smiles. What would you say? What would you 
call it?" Love? Yes, love—surely love. 

But according to my version of mythology, there could 
also be seen future generations in a mythical state. 

But you say, they are not married. That don’t make 
any difference; we know their nature; we know that we 
were all myths once ourselves and will be again. But 
you say, suppose they should never get married. Then 
it would be a genuine myth, pure and simple—a profound 
reality. 

We are dealing with myths today and always will deal 
with them. The myth, the fancy, the impression, is the 
beginning of all creations, all building—all unions. 

With shadows for companions, and impressions for 
guides, let us pass on to reality and higher materialization. 
Higher Edge-You-Casion. 


103 


CHAPTER XXIII. 


THE WAY. 

A great and important work is to be done; but much 
has been done, and there is much for which to be thankful. 

We are not beginners without light. The way to 
reach right results has been made clear through establish¬ 
ed order. 

Only for this, the work calling for endless workers, 
(not mere pleasure seekers and profit hunters) would be 
beyond human accomplishment. 

Some time is necessarily spent in talking and thinking 
in connection with any important work. No matter how 
far it has progressed—or just beginning. 

On this occasion, we are right where we first met; still 
‘in the wilderness. Where the great deep is on one side 
and the dense forest on the other. Where the notes of 
the single bird (Hope in the heart) was, and still is, our 
companion in solitude. 

The One who created all things came from darkness 
and the deep. This must mean, that we are to rise and 
follow Him into light. That must be what light is for— 
to see Him. That must be why we have eyes to see and 
ears to hear; because there is something to hear and see. 
Each part of creation belongs to the whole, and works 
together within itself, for itself. As we keep seeing, 
and seeing. 


104 


The One who created all things must know from 
whence He came, where going, and how all ends are to be 
reached. This is as true, as it is necessary to move to 
accomplish anything or get anywhere. As it is necessary 
to move to accomplish anything; before starting, let us 
take one more look at the place where we now are. One 
more good-bye—before we part to meet again. 

Where are we going? Not only to gather oil for our 
lamps by which to do a great work, but to gather strength 
and knowledge to help clear the way to “dominion.” 

Where are we going for all this? To Moses; one of 
the first and greatest of pioneers and leaders. The one 
who long inhabited and passed through the wilderness, 
and is now far beyond it. 

Where is he now? Alive and progressing in other 
worlds; studying creation in higher forms; and still hold¬ 
ing the rod of command—or that which is the same, the 
light of intelligence. 

How do we know this? If God can place a man on 
earth once, He can send him back any number of times, 
in any number of forms and ways. 

To say that I am now personally and directly in com¬ 
munication with Moses, would be false and insane. 

But to say that, that of which he spoke and wrote is 
now positively before me, and is, at all times, is positively 
true. Not only within my sight and touch, but that of 
all others. 

Then, that which impressed Moses, not only impresses 
me now, but impresses others. And will continue to im¬ 
press all, whether they ever heard of Moses or believe in 
him or not. Because that of which Moses spoke and 
wrote is connected with all, and on which all depend. 


105 


Through impression, which is a common law; through 
a common work and universal cause, we are associated 
with and in communication and relationship with Moses 
now, ever have been, and ever will be. 

Here is a self evident truth. Moses being the bearer 
and proclaimer of certain facts, and that of which he 
spoke being always before us, and being true—the truth 
is self evident. 

The truth shows and speaks for itself and needs no 
interpreter; while to discuss the writings, composing that 
which is called the Bible, would be endless. That pertain¬ 
ing to Eternity—naturally is endless. 

To really know Moses, to know where he came from, 
and why he came, is the question. 

Certain truths appear before us, and certain things ap¬ 
pear that are not truths, and we are told that all have a 
certain origin and mean certain things. There can be no 
doubt about this. But whether we have the right origin 
and interpretation makes all the difference in the world. 

That which harmonizes with natural law and can be 
determined by fixed principles, is truth. But certain con¬ 
ditions where natural law stand in direct contradiction 
of that which is presented, no inspiration or human effort 
can uphold or make true. When natural law stands in 
contradiction of human statements, it means that the in¬ 
spired man was wrongly impressed. 

We are not here to discuss biblical questions in general; 
only a few important facts stated by Moses—which are 
constantly before us. 

Moses gives the time of creation as six days. 

Why does he do this? I am impressed to say, because 
there are six features to everything; stamped there by 
nature, fully and distinctly. 


106 


Impression without demonstration is vanity and hum- 
buggery. 

Six days, periods or stages—as you may choose to call 
them—are the correct features, and the right and natural 
features, of all creations. Because there is not a thing 
in existence, animate or inanimate, but that has six dis¬ 
tinct features—even to a billiard ball. 

Take a board for instance. It has two ends—two edges 
—and two sides. 

Through the works of Moses, I am impressed to say, 
that there are six cardinal points to the compass; and six 
cardinal points to man, visibly or invisibly. Looked at 
from any standpoint; mentally, physically or spiritually. 

As a boy at school I was told of but four cardinal points 
of the compass, and the way to locate them, was to stand 
with the right hand toward the rising sun; that would be 
east; the left hand would be west, the face north, and the 
back south. But what about the other two points of the 
compass ? Your feet point downward and your head up¬ 
ward. 

Down and up are just as much cardinal points as any 
other directions. To build, space must be filled and con¬ 
sidered in all ways. You cannot simply go four ways 
and stop, without looking up or down. There is just as 
much under and over, as there is around you. 

The earth being dark and concealed within, man does 
not need eyes in his feet. The dark and sightless end of 
him points down. Light being above, the light and il¬ 
luminated end of him points up—all is in harmony with 
natural order. 

Space must be reckoned with in all directions in build¬ 
ing—or it is not fully connected and measured. Super- 


107 


ficial measure is very thin; too thin to connect and cover 
all measurements and conditions. 

It is from the nature of space and the points of the com¬ 
pass, that I am impressed to draw and build. Which is 
the key to this book and the foundation of all in it. 

When a billiard ball lies on the table, the point it rests 
upon, points downward. The corresponding point above 
points upward; the other sides point north, south, east 
and west, regardless of location. 

We come now to read from man—no matter whether 
it is the boy, or the old man himself. 

In reading man, we find the six creative days or periods. 
For in man six distinct stages are found and clearly rep¬ 
resented. 

Inception—Conception—Birth—Infancy — Manhood, 
and Old Age—here are the six periods with man. 

What next? The period of rest; an eternal Sunday. 
The period when the sun sets on him forever—when the 
light of life goes out of the body, when he comes to the 
end of all his work; when all things are finished with 
him and he enters upon an endless day of rest — a. 
Sunday or seventh day in Eternity. This is the sev¬ 
enth day with God, and a day of eternal rest for man 
with God, when he enters upon it. 

On the seventh day God rested from all his work, and 
on the seventh day, or period with man, he will rest from 
his work also. 

To get it as clear as possible, let us go over the six 
different periods from the beginning to the end. 

Inception. This is the life germ standing alone in man; 
to develop which, it must be transferred under right con¬ 
ditions and placed in contact with a corresponding in- 


108 


ceptive germ. Inception is the hidden principle of life, 
not only in man, but everything wherein there is life. 

Conception. This is the union of inceptive germs, 
which is the beginning of life formations and develop¬ 
ment. Without the inceptive principle, conception cannot 
take place. Without Inception, all fields would be forever 
barren. From the Creator to the grain field. 

Birth. This is the end of conceptive development and 
entry into individual existence. 

Infancy. This is a living breathing organism; fully en¬ 
tered into, and in contact with the world. 

To what day in creation does infancy correspond? The 
fourth. How is that? That is the day God created the 
lights to shine—the sun, moon and stars. Infancy being 
the fourth stage in the life of man, it is also the day that 
light"appears to and with him, the same as it did in crea¬ 
tion—a remarkable harmony between natural order and 
man. A clear reading by Moses. 

What are the first three days with man from inception 
to birth? They are the three days or stages before the 
three different lights, the sun, moon and stars appeared 
in the heavens. Or, before the infant appears to see the 
light—strictly harmonious. 

Manhood. This covers a world of meaning; so much, 
that it can only be alluded to here. It is the period after 
the infant has passed a series of evolutionary stages and 
reached physical and mental development. It is a state 
after a period of growth in contact with the world as an 
individual. It is the fifth stage with man, and corre¬ 
sponds with the fifth day in creation. The fifth day with 
man is a period of creating and building. 

Food is not needed until there is something calling for 


109 


it. On the fifth day, fishes and birds were created in an¬ 
ticipation of coming man with his needs and appetite. 

God prepared for the coming of man as the coming of 
an infant; as any parent prepares for a like event. He 
knew man was coming, and prepared for the occasion. 
He filled the air with birds and gathered the seas together 
and filled them with fishes for a nursing bottle to give 
man food. And the bottle was made large enough and 
filled full enough to meet the needs of all coming children; 
for He has a large variety and many of them, and they 
are still coming. And if all reports are true, the Father 
of All, has been as sorely tried by His children as any 
parent possibly could be. 

The fifth day must have been an extremely busy and 
interesting one; for it was just the day before the arrival 
of anticipated man; and the day before all the beasts were 
to come forth to roam the earth; and preparations had to 
be made for all in advance. The nursing bottle had to be 
ready and the birth chamber of creation in order. For all 
would need food. Beasts, birds and man would all be 
hungry, and all would be, not only strangers to each 
other, but strangers to the earth—everything to-find, and 
to find out. 

Old Age. This is the sixth day with man, as well as 
in creation. This is his last working period. It was also 
God’s last working-day—man could not hope to do better. 

This is the greatest and most interesting of all days, 
and only witnessed by God alone. This is a day and a 
period truly fit to entertain the Almighty. To see lions, 
tigers, elephants, zebras,, wolves, bears, monkeys, horned 
cattle, and man, all coming up out of the earth and look¬ 
ing around; and at each other, and then moving on to 


110 


look for something to eat, was a sight only beheld by the 
Maker of All; for the animals were before man. 

The seventh day. Here is the day of rest; work is all 
over with man now. The seventh stage is one of ever¬ 
lasting rest. Here is a Sabbath never to end—so some 
think. 

The order of creation is in striking harmony with the 
life and features of man. 

You have come, looked around, felt, seen, heard, and 
been impressed. Now, what do you really think about it? 

Let us look at it purely as a scientific and creative ques¬ 
tion. Let us go into darkness for light; for light must 
come from darkness to guide us. What strong hand have 
you there, or, are you looking to, for light? 

This is not intended for a sermon, it is briefly stating 
that which comes to me; or as I am impressed to speak. 

Entering the seventh day, is entering darkness. That 
is not strange or surprising, for we originally came from 
darkness. 

Let us look at it all in a natural way. In the right 
condition and rightly understood, entering the seventh day 
is entering into a new, higher, and greater state of con¬ 
ception. 

At the end of the sixth day, which is the beginning of 
the seventh, the original inceptive germ is dead. But if 
you have formed right unions, by living a right life and 
cultivating right thoughts, a new and greater germ has 
taken its place—the germ of immortality; the inceptive 
germ of eternal life. 

When and where does preparation and cultivation be¬ 
gin for immortality? 

All works commence with the living—not with the 


111 


dead. At death you are just what you were when liv¬ 
ing; what else could you be?. 

And if you never cultivated anything in the way of 
spirituality or of an immortal nature, you will certainly 
not take up very promptly after death, that which you 
neglected when living. 

Immortality being an inceptive germ, this germ be¬ 
longs to and must be united with a spiritual condition to 
enter upon a state of spiritual conception; all conditions 
come from conception and birth ; and you must be born 
into the spiritual, as well as the material world. The 
first conception is natural. The second is also natural, 
but of higher nature—it is spiritual. Where does the 
second conception take place? There is but one place 
possible; and that is in the heart. 

Immaculate means—spotless purity. And the abiding 
place of purity is in the heart—if it abides anywhere. 

So it is natural and clear, that the immaculate concep¬ 
tion takes place in the heart. 

Under this theory, I am a firm believer in it. 

If the heart is not in a certain state, the immaculate 
germ is not there, and spiritual conception cannot take 
place—and you are barren of spiritual fruit. 

The second conception is different from the first; it 
can take place with any one, male or female. It is not 
only that which influences you, but that which you in¬ 
fluence. It is a conception that comes with thought. 

The highest conception is that of purity; and the foun¬ 
dation of purity, is pure thought. This being true, 
thought can become a parent, and you can have off¬ 
springs from your thoughts and with yourself, and 
thereby, change yourself within yourself. 


112 


When the thought of purity, or any other thought, 
enters the heart, a conception takes place; and a birth 
comes from it, as seen by your conduct and actions. 
Only the pure can survive and become immortal; the 
impure being imperfect, they fail through imperfection. 
Immortality being purity and perfection, this state must 
be cultivated to reach the highest form. 

To me, life is a succession of conceptions and births 
—eternal activity and progression. 

I believe in the immaculate conception. But I believe 
it is a conception that comes from pure, high, noble 
thought, that enters and influences the heart; and that 
it can take place with any one who desires to cultivate 
purity. The fact that you cultivate it, opens the way to' 
conception the same as cultivating anything else; the 
same as people cultivating the' acquaintance of each 
other, to become united. 

The object of life here, is to look for one higher, great¬ 
er and grander—that is, if you expect and wish to pro¬ 
gress. 

Entering the seventh stage will be barren, dark and 
lonely, without you are making, or have made, the ac¬ 
quaintance of some one there, who can take you in and 
care for you during a state of infancy in eternity. 

You will be an infant there as well as you were here, 
and there will be teachers to guide you in the land of 
the unseen. At least, this is my belief, or the way I am 
impressed to speak. 

Through a succession of births, we will see and study 
many worlds and things. Through the order of incep¬ 
tion, conception and birth, we will go through the ages 
exploring world upon world. 


113 


Look at the thoughtful part of our nature,now; see 
where we can go and what we can do in thought. We 
are not always going to be held down and kept in a 
narrow enclosure by a bone fence. 

Thought is a grand and charming sphere, 

Embracing worlds and all things here. 

In our thoughts we go and come 

Like rays that flash from a dazzling Sun. 

That you may see that this is right, 

With thought’s swift wings let us take flight. 

Say where you’d go, or what you’d do, 

And in thought I can be with you. 

If you choose an act or a spot, 

No matter where, no matter what,— 

In our thoughts w.e can freely go 
And gather that which others sow. 

If you are pleased to go around 

Where Life’s fond dreams are seen and found, 

You simply wish that it might be, 

And in thought you are there to see. 

Our thoughts are trav’lers of high rank. 

Without a cent in any bank. 

They do not notice time or space 
To go or come from any place. 

They clothe themselves in richest hue, 

Then air or substance pass right through. 

Distant lands and nearest neighbor 
Are the same in time and labor. 

As distance does not interfere 
With going or returning here, 

We visit worlds supremely bright, 

When all’s pleasing to sense and sight. 


114 


We go where cities are built of gold, 

Where jewels shine when gates unfold, 
Where those who live have blessed ways, 
And music is eternal praise. 

In thought we bow before a throne 
Where everything is weighed and known, 
Where those we loved are angels fair, 

And paving stones are gems most rare. 

In thought we go and see the dove 
That represents the saints of love; 

See the lamb with the spotless fleece 
That represents unending peace. 

We go where life has reached a stage 
It withers not from care or age; 

Where ages serve to make it bloom, 

And take it far from sorrow’s gloom. 

In that fair land of which we dream 
The waters are a crystal stream. 

Here’s the river that flows through time, 
Making all beautiful and sublime. 

It’s right to hope, for here we are 
Swiftly going from star to star, 

Looking through endless worlds most grand 
As though we held them in our hand. 

Whether you’re white or very dark 
You have creation for a park. 

One free to all, upon a plan 
Designed by God, to build up man. 

In thought it is that we are great; 

By this we enter every state. 

By this we move, by it measure 
Every want and every pleasure. 

That is the greatest part of man 
By which we see the Maker’s plan. 


115 


CHAPTER XXIV. 


A PLAIN VIEW. 

This does not mean that it is a plain thing at which 
you are asked to look. It means, that which is before us, 
is plainly seen. 

A plain common thing might be very obscure, while 
something of great value and importance might be plain¬ 
ly seen, but hard to reach. 

The subject of creation is so vast and beautiful, and 
its nature is such, that the more it is looked into the 
more interesting it grows, until it becomes an illumina¬ 
tion both within and without man. 

I am impressed to say, that the bush which Moses saw 
burning, that was not consumed, was the light of crea¬ 
tion appearing unto and shining through him. 

The more creation is looked into, the more it illumines 
all things. The more it is looked into, the more it can 
be seen as a light unto itself, within itself, for itself, and 
all connected with it. As fast as it unfolds to man, all 
things are illumined by light in the form of intelligence. 
And I am impressed to say, that, that which Moses saw 
was the bush of ignorance and injustice being consumed 
by the light of intelligence. As ignorance, injustice and 
vanity are consumed by the fires of intelligence, creation 
grows in clearness and beauty. 

The place at which, and from which, any start is first 


116 


made, is called the beginning. No matter whether it is 
the beginning of creation or of a conversation. When a 
beginning starts as far back as it is possible for the mind, 
imagination, or reason to go, the condition beyond that, 
is naturally one of darkness. Darkness is the natural 
condition. It is a condition where you cannot see, but* 
may clearly feel. Darkness is the condition of that 
which has not been brought to light—and it can exist in 
the mind as well as anywhere else. 

A thing or principle might exist for any length of 
time, but if not known, it would be in darkness so far as 
man is concerned. This is clearly seen through discov¬ 
eries being constantly made of the use of principles; 
where the principle itself is as old as time, but its use 
may be new. 

It is not only within the range of reason to assume, but 
clearly to be seen, that as man grows, more and more will 
be brought to him by reason of his growth—through 
time, investigation, and new discoveries. And that by 
reason of having more to look at, the more he will see. 
And as time goes on, he will keep growing in power; will 
see farther back and farther ahead. And through the 
discovery of the use of principles, there will be an ex¬ 
tension of vision; and extension of vision means, the 
growth of light—by which man can see more and more. 

This being true, what is man to see through eternity? 
Eternal sights. 

Looking into creation is turning over the leaves of time 
to find infinite conditions. Turning the leaves of time 
and finding correct combinations, is building on Time’s 
foundation and against Time. 

Moses tells correctly what was first created. The order 


117 


in which it was done; how many days it took; who did 
it; and the object. Whatever the real object may be, 
there is one thing sure, it places man in the field of exis¬ 
tence and starts him on the way to look for ‘‘dominion;” 
whether he ever finds it or not. A road which he has 
long traveled, but from present appearances, one which 
he has just entered. Looking at man and creation as 
an unfinished work, furnishes a view which enables us 
to study the beginning and more clearly look for that 
which is ahead. Knowing that we are unfinished, is the 
reason we are working to complete ourselves. It is the 
knowledge of imperfection that causes us to study and 
try for perfection. To be able to see, after thousands 
upon thousands of years, that man is still at the begin¬ 
ning, and just beginning, gives an idea of his size, age, 
nature and qualities. Seeing ourselves as unfinished 
work and beginners suggests work and growth ahead, 
and enables us to look for true relations. 

The subject of creation is so vast and beautiful—so in¬ 
teresting and wonderful, that a hundred volumes could 
be written on one feature of it without scarcely intro¬ 
ducing it. 

The beginning holds an everlasting combination; one 
connecting and covering all conditions; one reaching 
from the Creator down to all things created—or to come 
from creation. 

Dealing with creation is entering eternity and bringing 
the remotest hour down to the present and connecting it 
with the future. 

A combination where grass, fruit, grain, birds, fishes, 
beasts, forests, mines; and the earth itself, are all called 
into use by man’s needs, is a most wonderful and ex- 


118 


tensive combination. One that makes man a most won¬ 
derful and extensive being. But leaves the individual 
as a drop of water or a grain of sand. 

The fact that all things made were made to be called 
for, and that man was made to call for them, to satisfy 
his nature, makes all nature and all things akin. 

The fact that man is obliged to call and look for that 
which he calls for, makes industry one of the fixe'd prin¬ 
ciples of natural order. Labor and industry are not 
notions or matters of choice with man; they are fixed 
conditions to force his development. That man must live 
off his own labor, or that of some one else, is where 
scheming comes in; where one individual tries to save 
himself by working or cheating another. 

Here is a presentation where the world can be seen 
in fine print, down to less than the size of one finger. 
Read and listen to one who looked long and earnestly into 
all things, and in all directions for the right way—and 
after a life of labor, and searching under the direction of 
God, here is what he says that,—“God said unto them,” 
—“Be fruitful and multiply and replenish the earth, and 
subdue it and have dominion.” 

Here is a hole the size of a pin-head through which the 
universe and the future of man can be seen. It is a 
very small opening through which to see the light, but it 
furnishes an inexhaustible text and an infinite view. A 
text and a view that grow in size and importance at every 
look and every mention. 

The one who spoke could not look in all directions and 
into all things without seeing Natural Order; and when 
he came to this, he naturally looked for the Author, and 
found Him in all that had taken place, and in all things 


119 


around, and in himself; on every hand, above and below; 
in the Heavens and in the earth; he heard a voice in crea¬ 
tion telling of itself. 

And after seeing what had been made; how, and for 
what purpose, he spoke from the impression made upon 
him by Natural Order and the operation of fixed laws— 
or fixed laws spoke through him. And when they became 
clear through speaking to him, he had the key to crea¬ 
tion; and when he had this, he looked into the temple 
of the universe and told what he saw and heard God 
say—and he entered in his book the exact and universal 
truth. “And God blessed them, and God said unto them, 
be fruitful and multiply and replenish the earth and sub¬ 
due it, and have dominion.” This entry is just right 
for it accords with natural order in every particular. It 
is just what any one would say if correctly impressed, 
and just what all endorse when looked into understand¬ 
ing^. 

Without recognizing these first words, it is impossible 
to advance or build. The Great Creator speaks in many 
languages; but natural order is His clearest and strong¬ 
est; this is His true and everlasting word. 

To become entranced by looking at creation through 
a pin-hole, might seem impossible and too small a view to 
take of universal conditions. But this is as large and as 
strong a view as man can take, without being overpow¬ 
ered by the immensity of the subject and its importance. 

“Be fruitful and multiply and replenish the earth and 
subdue it, and have dominion.” 

Here is a combination pertaining to man’s existence 
and infinite design, in a single sentence. 

Comprehending the command to be fruitful and multi¬ 
ply and replenish the earth and subdue it, and entering 

120 


understandingly into the work to gain promised “domin¬ 
ion,” is standing in the full light of creation. It is touch- ' 
ing His hand with your hand, and hearing the voice of 
the Universal Author with your own ears. 

They are plain easy words to speak, but in nature and 
size they are as large as creation itself. 

Here is a group picture taken by God Himself, of 
Himself and family, for Himself. The One who made all 
things is not only a great Creator, but a photographer. 
An artist and picture maker whose work stands against 
time without fading. 

The words so few, so short, and easy to speak, that 
express so much in reference to creation, have a double 
meaning. They embrace work without end for both God 
and man. The way is through labor, introducing man to 
“dominion.” God had to do His work first before hav¬ 
ing a man or anything else to introduce; man’s introduc¬ 
tion to creation was God’s introduction to Himself, to 
carry out His own design. 

There is one object and one end, but to find it, we must 
enter with Moses upon holy ground and behold the 
burning bush. 

In point of time,—not location—we are where Moses 
was when the light of creation first appeared to him; 
when he heard God speaking to man thousands of years 
in advance of his own coming; when he heard and saw a 
great and wonderful power connecting man with grand 
and wonderful conditions. 

That we are able to go back beyond human existence, 
and hear God speaking to the first man, and know that 
it is God speaking, and that we are correctly understand¬ 
ing Him, places us where Moses was when he felt the 


121 


vibration of worlds, and recognized that man was not 
only approaching broader fields, but in time, would be 
fully in them, beholding the light of his own image 
through the image of his Maker. Being able to pass all 
generations and go back to the beginning and hear God 
speak, and read the truth of His words through man’s 
growth, and that which was created, not only affords a 
plain view, but a double view of the way to “dominion.” 
The way is through the command—“Be fruitful, and 
multiply, and replenish the earth and subdue it.” The 
way to dominion is along Nature’s plainest paths. 

Numbers are necessary in order to subdue. Without 
numbers, subduing could not go on; and there would not 
be, and could not be a call for subduing, only for num¬ 
bers to support—as well as numbers to subdue—this is 
certainly plain. 

The injunction is, “Be fruitful and multiply.” Fruit¬ 
fulness is necessary to the support of numbers. Fruitful 
means to be industrious, frugal; intelligent. Replenish 
means, keeping up fertility, which is extremely im¬ 
portant in order to produce. Replenish means, to keep 
up; to keep from getting run down and run out. All 
farmers and agricultural schools recognize and teach 
this. 

Subduing the earth not only means beautifying, but 
getting support out of it. Getting support out of it 
means, support for everything; it means wealth, beauty, 
power, commerce, government, laws, manufacturing, 
building, transportation, communication, education, 
science, religion, and happiness. It means everything to 
man; it means civilization and the glory of God. It is not 
only the foundation of every industry, but the support of 


122 


all life; from the bird that picks up a seed in the deepest 
wilds, to the highest dignitary. From the pig that roots 
in the ground to the president of the United States. So 
its importance is easily seen as being first, and will so 
remain. 

Any means or way found to aid or advance the work 
of subduing finds recognition in the world of usefulness ' 
and is of value. 

That which is first and the foundation, is of greatest 
importance; this is particularly true of subduing the 
earth, because it is the foundation of peace and the in¬ 
dependence of the nation, as well as the individual. The 
day of promised “dominion” is far distant, because man’s 
operations on the earth, thus far, have been largely di¬ 
rected toward meeting earthly needs and accumulating 
worldly possessions; but few steps have been taken to¬ 
ward subduing the earth as the way to salvation and fu¬ 
ture happiness. When man enters upon the work of sub¬ 
duing with salvation as the object, as the way to heaven¬ 
ly perfection and immortality—the dove of peace, and all 
the fowls of the air will sing to him in recognition of 
“dominion” and the fruit of subduing. They will come ? 
because man will then be as designed through growth. 
When this comes, the earth will be a new world. That 
man is growing, is clear to all; as clear as the fact, that 
there never was any action yet, without a result. 

When man turns his attention from the accumulation 
of money as the principal object, and makes promised 
“dominion” the object of his work, beauty and strength 
will be in all that is around and within him, because the 
light of “dominion” will illumine his way, and progres¬ 
sion and development will then, be his. light. 


123 


Knowledge of coming light not only makes darkness 
bearable, but restful. Makes it a season in which to 
grow; a season of anticipation. Realization of anticipa¬ 
tion is the fulfillment of hope; the crown of life’s desire; 
the entry into happiness. 

To be told by* God how to gain ‘‘Dominion,” and find¬ 
ing the way in harmony with creation and man’s growth; 
puts man in possession of light, or that which is the same, 
the way to gain light. Knowing of something ahead, 
and of the way to get it, is the foundation of anticipation. 
Anticipation is the mother of hope; hope is the father of 
faith. 

Growth, in connection with work, brings a certain 
result. By being fruitful, by paying attention to growth, 
by replenishing and subduing, God promises a certain re¬ 
sult—a God-like result. One of great elevation. He 
says it will be “-dominion.” Could man ask for more? 

As the aim of life, as the crown of intelligence and 
desire, “dominion” is a grand and worthy end—the high¬ 
est of all ends. 

“Dominion” is coming from two causes. One is the 
operation of natural forces, which force themselves. The 
fulfillment of the promise is like the fulfillment of any 
other condition or principle waiting for the intelligent 
action of man to put it into use. 

The principal question in relation to the problem of 
dominion, is to awaken man to his relationship and pos¬ 
sibilities in connection with creative forces to gain cer¬ 
tain results. 

Gaining dominion is a scientific action. It is like any 
other proposition where there is a desired object not al¬ 
ready possessed, but capable of being possessed through 


124 


certain means; which in this case means, awakening man 
to the light of true creation; which means, arousing him 
to put forth his hand understandingly to a necessary 
work; and to work with the motive and desire to bring 
a certain end. 

Dominion is not a matter of sentiment, something 
simply to talk about. It will not come any more than a 
great invention would come without material and intel¬ 
ligent action. The force of steam would not aid the 
world if not put to use as a factor to serve man in build¬ 
ing. It is the same with any principle or condition; all 
building is according to effort and design. 

If a farmer wanted to raise horses, he would not set 
hens; and if he wanted to raise lambs, he would not buy 
cows, he would work for a particular obiect in a particu¬ 
lar way. To gain “dominion” he must work for “do¬ 
minion” in the way intended; and that is by replenishing 
and subduing the earth; and the only way to carry on the 
work is by numbers; and the only way to get the num¬ 
bers, is by multiplying. Here it is; the way is plain and 
straight. 

As the end is the result of certain work, then attention 
to the work, is an all important feature. As long as the 
end depends upon certain performances, the object to 
be attained, and the way to attain it, can not be separated. 
The field of labor is one of pleasure when the object is 
worthy of the work. Labor without reward, is life with¬ 
out a crown. Man was not made to work and told to 
work, without placing “dominion” ahead of him—some¬ 
thing worth working for. Work, and attention to work, 
being the way to a promised end, I am in the field as a 
common laborer—not as a literary star. Seeing the light, 


125 


I can simply tell others. By seeing the light, I am en¬ 
abled to see certain beauties; and with it, see the ad¬ 
vantage of beauty over that which is not beautiful. And 
as the world can be made beautiful through thought and 
the efforts of man, this is an expression of my confidence, 
and my contribution to help along. 


CHAPTER XXV, 


THE FIELD OF LABOR. 

Here is a field in which all are interested and can be 
useful—one in which all belong; one into which all are 
born to do a part and furnish a part. 

Man without labor would be as useless as the earth 
without man. Labor is that by which man gains knowl¬ 
edge ; it is that which makes home and country. 

All things are not beautiful, all things are not inter¬ 
esting; but all things can be made beautiful and inter¬ 
esting through usefulness. Usefulness is that which 
builds-up; that which supplies a part. Usefulness rests 
upon use, and the only way to be useful is to work, or 
help someone else, either by furnishing work, or a way to 
get best results from it—showing leads to doing, dorng 
leads to building and gaining. 

Without cause, not anything would exist. The largest 
field before man, one that is always open, is the field of 
labor. And no matter where we go; what doing, or what 
subject is taken up, we find ourselves in this field. If not 
working with our hands, we are looking into or wonder¬ 
ing about something, and Space is always present to 
look into, and Time is always present calling us to look. 
So we are never without infinite companions. We look 
to see what has been, and what is coming—and are in¬ 
terested both ways. 


127 


In looking and wondering, it is impossible for me to 
get away from one subject; and that is, the subject of 
Creation and the Creator. And when it comes to facts, 
this is a subject always present to look into; one that it 
is impossible to get away from, or ignore. And it is 
harder to solve, than get away from. So the most we 
can do is to think, and talk about it. 

It is a subject naturally uppermost in my thoughts, 
not because I know about it, but because I would like to 
know. 

There are many things we would like to have that we 
cannot understand; and we would like to understand 
many things we have that are constantly with and before 
us. 

In wandering through the field of creation and taking 
notes,, and making observations, to me, man appears to 
have as much instinct as any animal; and only for in¬ 
stinct, we would be without reason. 

Impression comes from the instinct of the senses. This 
being true, instinct is the beginning of investigation, 
which is followed by reason. 

Impression being the foundation of action, from see¬ 
ing certain things and being impressed in a certain way, 
I am impressed to work along the line of telling my im¬ 
pressions. Hoping thereby, to serve a part in the field 
of usefulness. Awakening man to certain action, has 
always been more or less a matter of labor—and prob¬ 
ably always will be. This is not strange, when we con¬ 
sider how long it has taken to awaken all mankind to 
certain facts; and that millions are still soundly sleeping 
in reference to some of the plainest truths. 

The reason why the scales are not thicker on the eyes 


128 


of present man, is because of the struggles and labors 
of those gone before. 

We owe much of our present condition to the sacrifi¬ 
ces of past generations. Particularly are we indebted to 
great men and women who have given their lives, and 
all, for principle. Our indebtedness is very great to those 
who have been through every manner of struggle, relig¬ 
iously and politically, to establish our freedom and pres¬ 
ent advantages. 

The man of to-day, should not boast too much about 
himself and his works. We have inherited as much, or 
more, than we have ever made. Only for our fore fath¬ 
ers, we might not have anything in the way of our liber¬ 
ties and possessions; and without the right spirit and 
proper intelligence prevail, we may not keep that which 
we have, for generations to come, the way it was kept 
and given to us. 

Awakening man is the first step towards building and 
advancement; and the work of awakening in many cases, 
has proved to be a long and difficult labor. 

He must be awake before he can act, for he cannot 
work when sleeping. 

People have been known to talk in their sleep, but not 
to perform useful service. Sometimes the greatest ef¬ 
fort fails to arouse. 

It takes labor to arouse, and labor to progress after 
being aroused; so it is labor to start, and labor to keep 
going. 

Here is the field we are in; and the all important ques¬ 
tion, is, the best way to reach right results. As the re¬ 
ward comes from subduing (no matter whether it is 
yourself or the earth) the greatest strength comes from 


129 


united effort. The greatest strength comes from organi¬ 
zation, because many are stronger than one. 

Beginnings are like seeds; usually small. And it takes 
some seed a long time to come up. To say nothing about 
bearing fruit. But one thing is particularly noticeable 
and conspicuously true; and that is, the value of seed 
is according to that which it produces; or is expected to 
produce. Seed is valued according to its kind and nature. 
That which brings highest results, is of highest value. 
This being true, seed is an all important subject. This 
can be seen by every one, without going to school or 
calling on neighbors. 

Knowing that we must reap from that which we sow, 
the first thing is to see what we are sowing; the next, 
is to look at the soil on which we sow. Then look after 
the sowing; see how the seed is put in. This is as true 
of scattering thoughts as scattering seeds of any kind— 
for thought is the seed of knowledge and building. 

Seed and soil are of first importance, for on them de¬ 
pend the harvest After the harvest, comes the market; 
then the way to get to market. Many parts are connected 
with one thing; all in the field of labor, and all connected 
with the earth. 

To exercise the best intelligence and enter upon the 
work of subduing with enthusiasm; with full apprecia¬ 
tion of its meaning and results, is the need of the day; 
the importance of the hour. If results are not in all 
cases easy to attain, some advancement is sure to come 
from continued and correct effort. How. is the effort 
to be made ? That is the question to be looked into. The 
only way to tell, is try. Trying is the only test. Try, 
is a good motto for all. 


130 


It is not wise or profitable to accept poor returns when 
the same labor with a better quality of seed and a higher 
degree of intelligence will bring better results. 

Every individual, no matter who, not only has a right 
to investigate and express opinions about the Bible, but 
claim relationship to it, when it makes truth or false¬ 
hood clear through natural order, the order to which 
man belongs. 

If men thousands of years ago, could record their im¬ 
pressions and hand them down as God speaking, they 
can do it now. And time and experience will tell whether 
it is God, or the imagination of the speaker. After thou¬ 
sands of years of experience and trial, man can judge as 
to the truth of portions of the Bible. Some parts prove 
themselves most clearly; these parts we can endorse and 
swear to through natural order. But parts not clear 
under this order, are not under discussion. But parts 
that are supported by natural law, it is strictly in order to 
speak about and offer in evidence. It is strictly legiti¬ 
mate to endorse the Bible, and especially gratifying when 
the Bible endorses us. 

The effort here, is to arouse the public mind in refer¬ 
ence to certain gospel truths. How is this to be done? 
You say, “Just go out and arouse them.” That is easier 
said than accomplished, as missionairies and many others 
can testify who have gone forth with the gospel. Of 
the many who have tried, the work of the pilgrim , has 
borne its share of fruit. 


131 


CHAPTER XXVI. 


A MODERN PILGRIM. 

A seed is a seed, no matter where sown, grown or 
blown. The work of a pilgrim is from a seed. Some¬ 
thing has to start him; something has to keep him going. 
It is usually the seed of reform. He has to see some¬ 
thing to go for, in order to-go. There must be an ob¬ 
ject to pursue and an end to reach; a work to accomp¬ 
lish—otherwise, there is no calling or use for the pil¬ 
grim. He is still in existence—as many can testify. 

The truth is as strange and marvelous now as of old, 
if told in likeway and relations—if told to connect man 
with the unseen. 

Here is a case within the knowledge of many. And 
as it connects man with the Bible, it is told somewhat 
in Gospel style. To some, it may not be Gospel; to others 
it will be; thousands know it to be as true as any Gospel 
ever written. 

Three thousand five hundred and six years after the 
time of Moses, man was very large, from having grown 
into great nations and many peoples; multitudes of 
whom, were coming and going in all directions. All 
had gained support from the earth these many years, 
and many had taken therefrom, great riches. 

But notwithstanding the earth was then, still is, and 
ever will be the foundation of all support and building, 
up to this time, but one lone man had gone forth to per- 

132 


form a ceremony in honor of the earth as man s mother, 
and in recognition of the first words spoken by God 



the log cabin ceremony. 

through Moses, telling man the way to “dominion” 
through the earth. 

The man who went to perform this ceremony, was 
small in stature and poor in purse—for he had had many 
dreams—and had spent a large part of his life in dream¬ 
ing. And while he was dreaming, his creditors came 
and foreclosed on his home. But notwithstanding the 
many loads of debt piled upon him, and the fact that his 
home had been sold under a mortgage, he feared not, 
but had faith, and went-forth as impressed by the works 
of Moses. 


133 










And this was the manner of his going. He took a 
span of mules—one gray and the other bay—and put 
them on a wagon with low wheels, on which he had 
built a log-cabin. And he took his youngest son to drive 
and attend him; and a large stag hound, of “blue blood,” 
by the name of “Sparticus.” A dog of great size and 
strength, followed the wagon. 

And in this way, he went forth as a pilgrim, to per¬ 
form a ceremony in recognition of God’s first words to 
man, as spoken through Moses. 

And for fear the people when they saw him coming 
might take him for a common book peddler, who had 
come among them to urge them to buy books, he put a 
large printed sign on the side of his cabin, which read 
as follows: “I am not a peddler, I am a missionary per¬ 
forming a ceremony.” And it was so. 

And he consulted neither critics nor authors; neither 
did he ask any man’s opinion. For man’s opinion in 
reference to the truth is foolishness and vanity. Because 
the truth takes care of itself—and leaves man to do the 
same. 

The cabin in which he journeyed to perform the cere¬ 
mony he built with his own hands; and allowed no one 
to help build it. 

And he took a reed of unusual length, such as men use 
for a fishing-rod, when angling; and he used this for 
a flag-staff; and attached thereto, the American flag; 
which floated over his cabin night and day—and no one 
came near to harm him. 

And so he went forth; he and his son, and the dog, 
and the mules, and the cabin. And he not only drove 
from the International boundary line, between the United 


134 


States and Canada, the full length of North Dakota, to 
Wahpeton, as he was impressed to do, and advertised 
that he would do; but he continued his ceremony until 
he reached St. Paul, the capital city of Minnesota. 

And at all places he was well received (but with curi¬ 
osity and surprise)—and sold many books. 

He sent no word or servant ahead to tell that he was 
coming; neither did he say when he was going. But 
drove on without time-table or advertisement. 

When he entered a city, or came to a stopping-place, 
and the people gathered around his cabin to see what it 
meant, he handed out a circular that they might know 
the full meaning of his ceremony and coming—which 
read as follows: 

“My Log-Cabin Ceremony and What It Means. ,, 

“Honor thy Father and thy Mother: that thy days 
may be long upon the land which the Lord thy God giveth 
thee.” 

This command is to mankind, not to an individual. 

God is man's father and the earth is his mother. 

If man honors the God who made him and Mother 
Karth from which he was made; the mother on which 
he lives and to whose bosom he must return and slumber 
until awakened again by his Father, his days will be long 
indeed upon the land which God has given him. 

If man honors his Father, he will be a good man. 

If he honors his Mother, he will be an industrious man. 

If he honors his Mother, her face will be beautiful; 
her cheeks will be covered with roses and the air he 
breathes will be filled with sweet perfume from rarest 
flowers. 

He will have plenty for support; good roads on which 


135 


to travel; his heart and home will be filled with peace; 
the world with commerce. 

He will net be engaged in wars, neither will he be a 
thief or murderer. 

If he honors his Mother, he will perform honest labor 
for which she will return him every kind of treasure. 
His body will be filled with strength, his hands with 
riches, his life with hope. 

If he honors his Mother, he will not be a beggar or 
an outcast. 

If he truly honors her, he will eat bread from the 
labor of his own hands, not steal it from that of others. 

Those who honor the Father and Mother of man, will 
remain long upon the land, for they will not live in idle¬ 
ness, or forsake the soil for false teachings. 

They will not leave it to become short lived in specu- 
! ation and weak from corruption. 

My Ceremony is in honor of the Father and Mother 
of MAN. 

A ceremony is an act in recognition of some belief or 
great truth. 

Believing that God is man’s Father, and the Earth 
is his Mother, my ceremony is in honor of this belief. 

People have worshipped the sun; they have worshipped 
heathen gods and graven images; they are to-day scat¬ 
tered over the earth with every imaginable belief and dis¬ 
belief ; but I have yet to hear of anyone performing a 
public ceremony in honor of the first words spoken by 
God to man and in recognition of the Earth as the Mother 
of man. 

My belief is, that God made but one man, and that man 
is still alive and growing, and will never die. 


136 


My belief is, that man is scattered over the eternal 
past and will continue to spread over the eternal future. 

My belief is, that man is the conscious part of riature, 
or the intelligence through which nature speaks. 

My belief is, that Time being the father of all things, 
will make man very wise and great, because time is un¬ 
ending and life is immortal. 

My belief is, that the growth of man is developing this 
fact. 

My belief is, that the growth and spread of man over 
the earth is bringing to light truth. That only time can 
reveal the mysteries of time. 

This subject is so vast and important, that a book has 
been written to present it, entitled 

“WHAT I THINK AFTER THINKING.” 

The truth is so important every one should look for 
and try to know it; for all are subject to and governed 
by it. 

The truth is so important, it should be the first duty of 
everyone to try to discover it. Not only try to discover, 
but impress it on others. 

The truth is so important, that without man knows 
and follows it, he is a failure. 

My ceremony is not to try to impress the public with 
my own greatness, but with the importance of the first 
words spoken to man by his Father, telling him of his 
relation to Mother Earth. 

My ceremony is not to prophesy the coming of great 
changes, it is to announce that great changes are already 
here, and will continue to develop and grow from day 
to day. That man must acknowledge one great central 
truth and govern himself accordingly. 


137 


That he must look to God as his Father and the Earth 
as his Mother; that he must honor these parents to be in 
harmony with the laws of existence and the develop¬ 
ment of life. 

The log cabin is a crude affair, but it has cut a great 
figure in history and the development of our country and 
must continue so to do. 

The log cabin has not only developed manhood but 
nationhood. 

Millions would be better off today if living in a log 
cabin getting support from Mother Earth; there would 
be less idleness, gambling and crime, if more were honor¬ 
ing Mother Earth with honest labor and making her 
look beautiful from manly toil. 

As time goes on and the human family spreads and 
grows, man must turn to his Mother, for his other rela¬ 
tives are not going to support him. 

The overcrowded city; the unemployed; all conditions 
are in evidence, that there is use for the log-cabin, and 
that good old Mother Earth is waiting to embrace and 
feed her children in return for their labor. 

The earth is speaking to man as never before. And 
the growth of man is presenting the truth as never be¬ 
fore. 

That he must 'Subdue the Earth,’ to gain the 'domin¬ 
ion’ promised, is becoming self-evident. 

This is my belief and the meaning of my ceremony. 

It is a true cabin; but not large; only twelve feet long 
and six feet wide, mounted on trucks. Large enough for 
one small pilgrim and an attendant to travel and live in 
while performing the ceremony. 

The ceremony will consist in driving this cabin on 


138 


wheels, under the American flag, the length of North 
Dakota, the state in which I live. It will be driven from 
the boundary line to Wahpeton, and possibly farther, 
in recognition of first principles. 

“Provide neither gold, nor silver, nor brass in your 
purse.” 

“Nor script for your journey; neither two coats. 

“Nor yet staves; for the workman is worthy of his 
hire.” Matt. 10-9, 10. 

This text will be observed as far as possible. 


“WHAT I THINK AFTER THINKING,” 


will be relied upon for gold in my purse. 

There is great light and happiness as well as misery 
ahead of mankind. 

The world will grow better and stronger in proportion 
as man grows in wisdom and honors his Father and 
Mother. 

To become great, grand and glorious, man must honor 
his parentage. 

The earth will grow in importance as man grows to ap¬ 
preciate it. 

When man recognizes the God who made him and the 
Earth from which he is made, on which he lives and on 
which he must continue to live, then will his days be long 
upon the land. 

The United States is the Land of Promise, particularly 
the Great Northwest. 

God being the Father of man, He is also the Father of 


our country. 

The land in which and on 
dation of my ceremony. 


which we live is the foun- 
Budd Reeve” 


139 



And while sojourning in St. Paul, abiding in his cabin, 
the chief man of the city, who was very powerful on 
account of his vast possessions, came unto him, and 


SPARTICUS. 

saluted him, and entered into his cabin and acted as one 
of. the common people. 

And several days thereafter, the pilgrim performing 
the ceremony, met the rich man on the street and said to 
him, “What do you think about my calling a meeting to 
interest the farmers in better ways on the land?” 

And straightway, the rich man said, “It cannot be 
done. I have spent time and thousands of dollars trying 
to do it; I have sent them blooded stock and tried in 
many ways to interest and help them. But the more I 
have tried, the further they have gone from me, and the 
less they seem to think of me.” 

140 




And the pilgrim said, “Let me try.” And the rich 
man answered him saying, “You cannot do anything, for 
I have tried and failed.” And the pilgrim said again: 
“LET ME TRY.” 

Then the rich man answered saying, “You may run 
my road three days, to convince yourself that you cannot 
do anything.” 

Upon hearing this, the pilgrim was greatly rejoiced 
and straightway started, without money or fear, to do the 
work, for he knew who was back of him. 

And he went first to a man by the name of Hays, who 
was then Professor of Agriculture in the University of 
Minnesota—now Assistant Secretary of Agriculture of 
the United States at Washington, D. C.—chosen by the 
National Government on account of his great knowledge 
and foresight. 

This man Hays having a generous heart and a broad 
mind, and being quick to see and ready to act, called one 
Liggett, then Dean of the College, and laid the matter 
before him, and straightway they both entered heartily 
into that which was proposed by the pilgrim, and the 
pilgrim kept on his way rejoicing. 

After first securing the endorsement of the heads of 
this great School of Agriculture, he wrote many news¬ 
paper articles and talked with many people. He also got 
up advertising matter for the railroads to send out, call¬ 
ing for an Interstate Grain Growers’ Convention to be 
held at Fargo, North Dakota, on the 21, 22 and 23rd days 
of March A. D., 1899. At the opening meeting, at the 
Opera House in the morning, there were possibly twenty 
people present. Rev. Doctor Dudley opened the meeting 
with prayer; and after the prayer, the Mayor said, “there 
is but one person who knows what this meeting is called 


141 


for.” The pilgrim then arose and explained the object 
of the meeting. 

The Agricultural College of North Dakota, and all 
the good people of Fargo, joined heartily in the move¬ 
ment, and there never was a meeting like it in North 
Dakota before. 

All contributions were voluntary, and the good-will of 
the people came as sunshine. 

Large numbers came from Minnesota and South Da¬ 
kota; and from all parts of North Dakota; and a repre¬ 
sentative was sent by the Canadian Government. 

Good Professor Hays, now Assistant Secretary of Ag¬ 
riculture came and Professor O. C. Gregg was sent by 
the University of Minnesota to assist in conducting the 
meeting. 

Good fellowship, enthusiasm and interest was the spirit 
throughout. And the rich man who said, that nothing 
could be done, that he had tried and failed, was there and 
delivered an address, which was highly appreciated. 
He received much attention and praise then, and has been 
receiving it ever since. 

And all marveled greatly, and were much surprised at 
the gathering of the people, and the phenomenal suc¬ 
cess and spirit that prevailed; for it was more than any 
man expected—even unto the mayor of the city. And 
much good was done. And many marveled greatly and 
said: “How is this? It has come like something 
dropped from the clouds? ” Being free from selfish 
motives and personal gain, it astonished them. 

And not one knew that the meeting was called through 
impressions received from the works of Moses, and in 
recognition of God’s first words to man, spoken through 
Moses. But it was so. 


142 


Not one knew, until this writing, that it was seed from 
the ceremony of the pilgrim who drove over five hundred 
miles in the log-cabin to show his faith in God’s first 
words to man; the truth of which is clear through man 
himself, and all nature around him,—but it was so, and 
as Moses spake it. 

And their eyes were not then opened, for not a man 
knew at the time, that every one was there, in answer to 
a call of principle—as a result of a ceremony, by one lone 
man in a log-cabin, drawn by mules and escorted by a 
dog. The first ceremony of the kind ever known in the 
history of the world. The pilgrim feared not, knowing 
that results always follow certain actions. For wher¬ 
ever self-interest is, there man can be found. Being 
related to seed and soil, it is natural for man to pay at¬ 
tention to that in which he is naturally interested; be¬ 
cause it is that on which he lives. 

When Moses spoke, he spoke in harmony with self- 
interest ; not of one; but of all. So when the meeting 
was called, the people knew not that it was through im¬ 
pressions received from the works of Moses; for the pil¬ 
grim concealed all this in his heart; knowing that when 
called through such impressions, that it was in the name 
of all mankind—as well as that of God. Moses spoke for 
God, from the pressure of natural forces. Creation now 
speaks for herself, through impressions made upon all 
mankind. 

Thousands upon thousands can testify to the log-cabin 
ceremony—and those certainly can, who have read 
“What I Think After Thinking.” 

This book was the first seed in the way of a work to 
be done under impressions received from the works of 
Moses—as a test of Bible principles. 


143 


The last seven years have been spent in looking for 
stronger and clearer light, which has been received to 
carry forward a work—a work of more universal inter¬ 
est and importance. 

After the first meeting seven years ago, (called by the 
pilgrim) the work has cared for itself. After opening 
the channel, there has been a steady flow through it. 
This is as it should be; this is natural order. The whole 
country is now stirred up on the question of good seed, 
and special trains are sent out to carry instructors and 
furnish ways to interest farmers. A digger is not needed 
after a channel has been dug and opened. The work of 
a digger is done when the flow commences and right 
connections are made. 

The people can be aroused and interested through nat¬ 
ural forces. The name of the force is immaterial— 
whether it is God, Moses, or something else. 

One thing is positive; God’s name is not connected 
with anything only that which has force. He is not a 
negative Being.—He is positive in everything. 

All that is needed, is to get back of the right force 
intelligently. That will arouse anything and everything. 
The aim of this work is to get connected with the right 
force; and if the reader can see to present it clearer than 
it is here presented, it is his or her duty, to do it; for 
there is a positive charge about letting your light shine 
and not hiding it under a bushel. 


144 


CHAPTER XXVII. 
THE FIELD OF FIELDS. 


It is very, very old; but I am just opening my eyes 
in it; I am like an infant that can neither walk or stand 
alone without help—without some power beyond mvself 
to guide and support me; I am about like one just able 
to hold on to a nursing-bottle. 

The infant breathes, thinks, and makes a noise, long 
before it walks or talks—and much longer before it en¬ 
ters intelligently into the affairs of life. 

Without the infant, there would be no man; and with¬ 
out the man, there would be no industry. And without 
One above all, there would not be any guiding spirit. 
So her.e we are, such as we are, with such as we have, 
trying to put something together. And we now come to 
the actual work of building; to real foundations Not 
for the benefit of one, but all. And to start, attention 
is called to a few things already stated. 

The first is; that the individual who meets destruction 
demonstrates a principle and furnishes a lesson for the 
use of others. Consequently, no one is entirely lost or 
useless; no matter what the result or termination of in¬ 
dividual life may be. 

Another thing stated, is; that to become wise and know 
all things, individuals must go through all things and do 
all things for man’s education and development. 


145 




While this is a true theory, it is one that is very severe 
at times on the individual. But it is the way in which 
man is built up; which furnishes'compensation for indi¬ 
vidual sacrifice. Whatever fate may bring to me, as an 
individual, my wish is to furnish the best work and evi¬ 
dence possible for the upbuilding of man. In which rela¬ 
tion as an individual, I am but a grain of the smallest 
size, covering a most limited span. 

Another thing stated, is: In the work of building, 
there is not only a law under which all act, but one where¬ 
by all acts are discoverable and can be made known. 

Bringing this principle to light, is the work of turning 
shadows into realities and impressions into living pic¬ 
tures. The first impression of the reader may be, that 
this is too thin and vague a suggestion to even be called 
a principle. And I am free to admit, that in many cases 
there are long hard chases with shadowy results. But all 
fixed principles are not yet fully developed or understood. 
Many commence in mist, and are only made clear as the 
end appears. 

Another thing to which attention has been called, is, 
I am not looking for a place in the literary world. My 
hands are sufficiently loaded with a common labor, with¬ 
out contending for a place in the field of letters. I am 
not here to call attention to great libraries and difficult 
translations, but to that which is constantly before man. 

The work here, is to call attention to the world as 
a work-shop and developing-room; and to ask you to 
look with me along winding ways at the rushing, rolling 
tide of conditions, that come and go like the seasons. 
Where each season is but a footstep in the march of time 
—making but four steps a year toward Eternity. Judg- 


146 


ing by this rate of movement, the end is a long way off. 
There being abundant time in which tQ do a great work, 
each and all can have the opportunity to join hands to 
help. 

This is to ask each and all to take part, and become a 
part in a system of building that will add beauty, har¬ 
mony, happiness, wealth and strength, to the world and 
all mankind. 

Up to the present, the work of building has been large¬ 
ly looking around and studying the plan; gathering ma¬ 
terial with which to build—hauling and getting it on the 
ground. 

But as the building in view is to cover the whole earth, 
and the size is taken from the four points of the compass, 
let us look first at its location and then at the style and 
plan. 

The structure to be worked on was planned by the 
Supreme Architect at the beginning, and is therefore 
large enough for all, in which to have an interest and a 
home. And in presenting the object and taking up the 
work, it is very important to get before the world right, 
and have the world right before us, as well as the work. 
And the only way to get at it, is to be as plain and honest 
as the world is open and large; and the work is im¬ 
portant.—So far as my part in the work is concerned, 
the first thing, to impress upon the mind of the reader is; 
I am an individual of but ONE IDEA—and that idea, 
is man’s “dominion.” To help gain that which is prom¬ 
ised is the greatest object of life. And in entering into 
the work of gaining “dominion,” each one is asked to 
consider the nature of the undertaking for himself; cal¬ 
culate about how long the work has been in progress; 


147 


who suggested it; the object of it; and the way in which 
it is to be done . 1 

But after examination; after finding the first suggestion 
and the way given to Moses to be the right way, there is 
but one way to advance, and that is, according to the way 
and plan of the Original Suggestor. 

Whether it was God speaking through creation; or 
creation speaking through itself; or God speaking 
through Moses; or Moses speaking through natural 
order, makes no difference. It is all mankind and crea¬ 
tion now speaking and working together. Right or 
wrong, man is now in connection with natural forces to 
such an extent, that they have become part of himself, 
and he recognizes them as a part of himself. 

Only for the earth, man would not have any needs to 
meet, for he would not be here to need anything. With¬ 
out a way to meet needs, they would not come. If they 
did, and there was nothing to supply them, they would 
quit coming for want of support. 

There are so many ways to communicate and be com¬ 
municated with, we are constantly looking for authority 
and light on the correctness of some of the ways and 
communications. 

According to history and all facts, man was on earth 
many generations before God spoke to Moses and told 
him about what had been created and about man. 

Now, in what way did God speak to Moses? One way 
might have been through natural order. 

By the light of natural law, 

He might have read, and clearly, saw. 

By this light, he might read the plan, 

Of the earth’s support of man. 

From human wants he might have read, 


148 


That seed was made to give man bre^d. 

He could read from creation’s light, 

When he saw sunshine follow night. 

He could read in another way, 

When he saw darkness follow day. 

He could truly tell wdiat “God, said,” 

About the firmament overhead; 

When endless stars were all aglow, 

Showing that which was surely so. 

He told the truth about the earth, 

Because it does support all birth. 

Then again, for other reasons; 

The “lights above, are for signs and seasons.” 

Then again, as plainly appears, 

The seasons are numbered by “days and years.” 

As Mose.§ read, so all might read; 

By giving nature proper heed. 

Nature is that, to which all belong, 

From God above, to the bird of song. 

It’s a book to read, that man may know, 

What has been made and why it is so. 

Here we are looking at a natural book and being com¬ 
municated with and too, in a natural language. Which 
is evidence of the truth of that which Moses spoke. This 
is good enough and clear enough for me to live and work 
by. Moses being the mouth-piece of The Most High, 
as shown through the order of creation; one easily ap¬ 
proached, because of his relation to creation and all man¬ 
kind, he is the natural one to work with and through to 
reach the promised end. 

The first words spoken to man embrace every feature 
of the past, present and future. The full meaning of 
which, can only be revealed through time and man's 
growth. 

The way having been revealed through impressions 
made upon Moses; and the impressions made upon him. 


149 


through the nature of man, and all natural law, being 
found true; we turn to the light of Moses as naturally 
as one hungry looks for food; or as one freezing looks 
for warmth. 

God having impressed Moses, Moses impresses all 
mankind when his impressions are looked into. Being 
so impressed, my impressions are communicated to oth¬ 
ers. But my impressions are only an echo of that which 
really is—with which I am content to be; knowing that 
an echo cannot be made, without conditions to make it, 
any more than a shadow can be made, without something 
to cast it. 

While I never saw Moses, I am deeply impressed by 
his work and words. And as impression is a means of 
communicating, for the sake of shortness and clearness 
of expression, on this occasion, impression will be called 
telling, to show how it looks in the light of direct com¬ 
munication. Instead of saying, that I speak through 
being impressed by the works of Moses, I will say, that 
I am told to act and speak in a certain way. 

Being here in the capacity of laborers and builders; 
to do a certain work—let us first inquire, in the ordinary 
sense, what is building? Building is enclosing or con¬ 
necting space to be inhabited or used for a certain pur¬ 
pose. Nothing more; nothing- less. Without space is 
enclosed or connected in some way for some purpose, 
there is no finished work or building; there is only a start 
or an attempt at building. Where everything is open, 
and nothing has been done to utilize or connect space, 
there is absence of utility. 

The size of a building depends upon the amount of 
space taken in by it. It also depends upon the nature and 
fineness of the work. 


150 


In building, everything rests upon object. 

To keep replenishing, and wait for numbers to people 
the earth, and then wait for them to grow to gain intel¬ 
ligence of its use and the importance of subduing to gain 
“dominion,” covers a very large field; and necessarily 
consumes time i h proportion to that which is to be built 
or done. 

The plan of procedure was given to man long ago, and 
while he has worked at replenishing and subduing as a 
means of subsistence; to meet simple existence, the work 
is yet to be taken up in its real meaning. 

The work of gaining “dominion,” has scarcely begun 
in the sense intended. Subduing the earth has not been 
taken up with the sole idea of gaining the object prom¬ 
ised, and entered into understanding^, with full appre¬ 
ciation. When this is done, a new spirit will reign upon 
the earth. Active work in this line is yet to be started, 
and when it is, the spirit belonging to it will follow as a 
natural result. 

The work here undertaken is to add my mite towards a 
formal step in helping promote the work given to man by 
God through Moses. 

Building being the enclosure of space, or connecting it 
for some object, and size depending upon the amount of 
space taken in, the plan upon which we now proceed to 
build must necessarily be kept in sight. 

To build, there must be a design, and knowledge of the 
design; and the design must be followed to reach the 
end designed. 

There can be no deviation from the plans and specifi¬ 
cations given out by the Supreme Architect. Man may 
“dilly-dally” along as much as he pleases about doing 


151 


the work, and live in any manner he may see fit, while 
“dilly-dallying;” but to get that which is promised, he 
will have to go ahead and complete the work according 
to the design of the Great Designor. According to The 
One who laid out the plan and called for laborers. To 
get the reward, the laborers must complete the work of 
building. 

Building for dominion is building for a great and high 
object; the highest possible object on earth. And cover¬ 
ing the whole earth requires a large amount of help and 
material—something to furnish employment for every 
one for an indefinite time. When God lays out a work, 
it is in proportion to His own size and nature; made to 
last a long time, and give employment to all who come. 
In this case, the more the better; there cannot be too 
many hands to keep up the replenishing and subduing. 
The greater the replenishing and subduing, the greater 
the numbers that can be employed and supported. In 
this case, one principle supports another. With the 
right thought, there is room on earth for all here, and all 
who may come. 

The right thought brings the right spirit; with the 
right thought prevailing, each individual only needs a 
small possession, as the condition prevailing under the 
right thought, would be beauty and harmony on every 
side. Your neighbor would be just as beautiful as your¬ 
self, and you would enjoy his possessions as your own. 

Not only to start, but from first to last, there must be 
a plan on which to work; and organization to carry on 
the work—especially, the work of building to gain “do¬ 
minion.” 

To carry on this work, there must not only be an ab- 


152 


solutely fixed plan, but one to correspond with creation 
and the work to be done. 

To start, as the whole earth is to be taken in, and I am 
proceeding under certain impressions, I am told to pro¬ 
ceed first, by presenting the four points of the compass. 


IN 



The four Points of the Compass. 


As the building includes the whole earth, and all na¬ 
tions, the four points of the compass are given to me as 
the correct plan on which to begin work and continue it. 

The four points of the compass are given to me as the 
lines on which to build, to be in harmony with Greater 
Creation. 

To be in harmony with higher order,' space must not 
only be considered in one direction, but in all. Any point 
left out, or open; not connected with the whole, leaves 
an incomplete and unfinished building; or work still to 
be done. The same ds any part of the world isolated, 
and not connected with the rest, leaves it disconnected 
and out of touch with all the other parts, socially, indus- 


153 


trially and educationally. In other words, disconnected 
and unfinished. 

As life blood must flow through all parts to have health 
and harmony in the physical, so all parts must be in 
couch and connected in space, to have health harmony, 
and progression, between the visible and the invisible. 

And in putting together; in forming unions and con¬ 
necting certain parts and conditions, harmony is as much 
a feature of building as material itself. This is why the 
four points of the compass are given to me to connect 
in harmony with a perfect, and common center. The 
four points of the compass are indicated by two straight 
lines crossing each other at right angles. For the sake 
of illustration, let one of these lines be called Time, and 
* the other Space. If they do not cross in a way to form 
perfect angles, they do not correctly indicate the four 
points of the compass. The least variation in crossing 
would alter the work of building. 

If correctly drawn, the two straight lines point to 
space in four cardinal directions and form four right 
angles. It would be impossible for two lines to indicate 
or express more. 

By this crossing of two simple lines, the four cardinal 
points of the compass, and four right angles, are not 
only presented, but we have four perfect corners resting 
upon one corner-stone. Here is where the four points 
of the compass meet. 

By having a right-angle center, from which there can 
be no deviation in presenting the four points of the com¬ 
pass, building must be in harmony with the lines forming 
the four perfect corners resting upon the one corner¬ 
stone—so formed by and through natural order. 


154 


With this plan by which to go, we proceed to build; 
first, by uniting the four points of the compass in har¬ 
mony with the right angle centers, and the four corners 
resting upon the one corner-stone. 

To do this, I am told to place four right angles equally 
distant from and corresponding with the center. This is 
done by drawing four straight lines equally distant from 
the center, touching each point of the original lines at 
the extreme ends. 

By this, we have six lines forming four perfect squares. 
Or that which can be called a window through which 
Moses can be seen in connection with creation. 



The Window of Creation Through Which Moses is Seen. 

I am now told to draw two other lines. One reaching 
from the extreme northeast, to the extreme southwest 
corner of the four squares; and the other, from the ex¬ 
treme northwest to the extreme southeast corner of the 
window through which Moses is seen. 

The two lines thus drawn change the four squares into 
eight triangles. Here we have eight triangles from eight 
lines—a triangle for each line. 


155 






Eight Triangles From Eight Lines . 

And still, the four points of the compass are not di¬ 
rectly and fully united. To complete the work, I am told 
to draw four lines directly uniting the four points of the 
compass. By doing this, we have twelve lines and six¬ 
teen triangles, which can neither be added to nor taken 
from without destroying creative design and taking all 
meaning from every line. 



Twelve Lines and Sixteen Triangles. 

I am now told to say, that there were twelve tribes of 
Israel, and twelve disciples. * That there are twelve 


156 




months in a year, twice twelve hours in a day — and 
twelve jurors in a court of justice. 

Each tribal member, each disciple, each month and 
each juror represents a line; and the twelve lines when 
drawn in harmony with the four points of the compass, 
form sixteen triangles. 

Without this was mathematically, scientifically, con¬ 
structively and unalterably true in connection with build¬ 
ing from four perfect corners resting upon one corner¬ 
stone, universal harmony would be lacking, and the way 
to reach it would be uncertain, if not unknown. 

The true growth of the world is in proportion to intel¬ 
ligently filling or connecting space. And to preserve an 
equal balance, space must be equally united in all direc¬ 
tions. Without growth is on the lines of permanent 
harmony, it is not growth in the right direction. 'Without 
growth is upon lines bearing equally upon all parts, the 
part bearing the heaviest or unequal weight, is first to 
give way; and when any part gives way, the whole is 
necessarily affected, or made imperfect. 

The twelve tribes, the twelve disciples, and the twelve 
jurors, separated or standing alone ? do not signify any 
more than twelve lines or units of any kind, not spec¬ 
ially connected. 

It is only when drawn in harmony with the four points 
of the compass and forming the sixteen triangles that 
they become deeply significant. When drawn in this 
way, there are four mofe triangles than lines; and the 
figure so presented, not only becomes a guide and an 
emblem, but a perfect face on a building-block; as well 
as a foundation sto;ne on which to perpetually and suc¬ 
cessfully build. 


157 


Sixteen is read from twelve, the same as father and 
mother are read from the child. Knowing that it is impos¬ 
sible for a child to get into the world without parentage, 
the presence of a child suggests parents regardless of 
name, color or nationality. 

The twelve tribes of Israel are given to us as God’s 
chosen people. Suggesting God’s chosen people, suggests 
a God and a people chosen. It also suggests a reason for 
choosing; a way of choosing; and why a certain number 
were chosen. If God has design in all things, he must 
have had design in selecting just the twelve tribes and no 
more to represent Him. 

Suggesting a God and one who chooses, suggests one 
able to choose; one able to make and destroy. And these 
suggestions lead to looking for that which is expressed by 
the twelve chosen tribes; and when we come to look for 
this, we find expressed by them, God, Creation, Man and 
Spirit. 

These four expressions, added to the twelve tribes 
chosen, make sixteen. The full and complete number 
representing all features of the family circle of creation 
and the plan of universal building. 

The twelve chosen tribes are the first given to us in 
history by Moses, whereby twelve express sixteen. 

Sixteen hundred years after Moses, came Christ, with 
twelve disciples. Not in the slightest degree did He vary 
from Moses in the plan of building in harmony with the 
four points of the compass. 

In the group with Christ, we have the twelve disciples 
representing God the Father—God the Son—God the 
Holy Ghost—and the Virgin Mother. Making exactly 


158 


sixteen. In the work of building, neither God, nor God’s 
Son, varied, or varies, from a fixed plan. 

So well is the principle of reading sixteen from twelve 
grounded, that it comes to us in the work of creation and 
unending time. It comes from the One who supervises 
all things in the four seasons and the twelve months of 
the year. 

The twelve months in the year, which correspond in 
time to the twelve tribes and the twelve disciples, added 
to the four seasons, make sixteen. All perfectly repre¬ 
sented by the twelve lines drawn in harmony with the 
four points of the compass. 

We now come to the court of justice, which consists of 
twelve jurors, the judge, the plaintiff, the defendant, and 
the witness. Or that which is the same, the lawyers rep¬ 
resenting the plaintiff and defendant, and the evidence. 
The jurors, the judge, the plaintiff, the defendant and the 
evidence, added together, make sixteen; all fully and per¬ 
fectly represented by the twelve lines drawn in harmony 
with the four points of the compass. Justice is supposed 
to come from a perfect source, and rest equally and fairly 
on all; like unto the twelve lines forming the sixteen 
perfect triangles. 

There are twice twelve hours in a day; sub-divided into 
morning, mid-day, evening and mid-night. The twelve 
lines in harmony with the four points of the compass 
represent each twelve hours of the day, with the four 
sub-divisions added—which make sixteen. 

In the case of the divisions of the day, they are per¬ 
fectly indicated by the four points of the compass. In 
fact, the compass and the day belong together, and the 
compass is read from the divisions of the day. 


159 


East commences with the rising sun, and West contin¬ 
ues with the sun in time from the point of rising, until 
it sinks out of sight in the shades of evening; every min¬ 
ute the sun continues to shine on the earth in its daily 
movements, the East becomes West, and the West be¬ 
comes East. 

The line from East to West being marked by the sun, 
it is always exact mid-day and mid-night at correspond- 
ing points on the earth at every second of time. And it is 
equally true, that the sun is always rising and setting at 
the same time somewhere on the earth every minute of 
time. The divisions of the day are perfectly indicated 
by the four points of the compass. For this reason, 
Space being equally large in opposite directions, in the 
measurement of time, and it always being mid-day and 
mid-night at the same time, and at every minute of time, 
somewhere on the earth; the space marked by an imagi¬ 
nary line at right angles with the course of the sun on 
the earth, is called North and South. From this, we 
get the four points of the compass and the four divisions 
of the day from one and the same starting point. Which, 
when added to the divisions of the day represented by the 
hands of the clock, or by light and darkness, of twelve 
hours each, gives the perfect measure of sixteen. A day 
being measured by two twelves, mid-day and mid-night 
become twins. One light, the other correspondingly 
black; both from the same parentage—but constantly 
changing places and color. 

The double twelve being twins, and constantly chang¬ 
ing places and color, because of inherited nature; and the 
four divisions of the day being always at a certain point, 
these divisions belong equally to each twin; because there 


160 


is not the difference of the tick of a watch between them. 
So when twelve lines are drawn in harmony with the 
four points of the compass to represent twelve hours in 
either part of the day; and the invariable sixteen tri¬ 
angles appear from the twelve lines, it is absolutely a true 
and correct presentation, because the four divisions be¬ 
long equally to each part of the day, which alternates 
with every swing of the pendulum. The twins being one 
and inseparable through the order of creation, twelve in 
this case represents sixteen with invariable and absolute 
correctness. 


161 


CHAPTER XXVIII. 


THE FLAG OF THE EARTH. 

After finding that twelve means sixteen in the work of 
universal building, I am told to present to the world a 
universal banner. One in natural colors, bearing the 
twelve lines and sixteen triangles. A banner from which 
all mankind can read and build on universal principles. 
One which every being on earth can respect and defend. 
One with six colors in recognition of the cube as a build¬ 
ing block. 

One in six colors, in recognition of the fact, that every 
piece of matter in existence, has six features. In recog¬ 
nition of six days as the time of creation, and that there 
are six stages of life. 

Creation started in darkness and the earth is black; 
therefore, the first color on The Flag of the Earth is 
black; in honor of Mother Earth and in recognition of 
the fact that from darkness' we came and to darkness 
we must return. 

Vegetation the world over, when first out of the earth, 
is green; and green is the emblem of immortality. 
Therefore, the second natural color, the one next to 
darkness, being green, the second color on The Flag of 
the Earth is green, to correspond with natural conditions. 

After the stage of greenness, comes the harvest; ri¬ 
pened straw and ripened grain; which is followed by the 


j 62 


gathering of gold from the harvest. This being true, the 
third color in nature and the highest color of wealth is 
yellow. Therefore, the third color on the Flag of the 
Earth is yellow. In recognition of maturity and highest 
development. 

All industry and advancement being through human 
effort and sacrifice, the fourth color is red, in honor of 
the blood- of man. 

The world has been built up, and is kept up, on blood. 
Not a flag waves, over any nation, only as it has been put 
there, and is kept there by blood. Take blood away and 
the flag would come down. And pride, and honor, and 
national standing would go with it. Blood is back of 
all achievements; and it is this, that keeps all moving. 
The brain, heart and hand, are supported by blood. 

The fifth color on the Flag is white, in recognition of 
a universal ground work. Without whiteness in the 
world—especially in mankind—there would be human 
darkness. The worst of all. 

Whiteness represents strength and cleanness of char¬ 
acter. 

What would a wife, mother or sister be, if not white 
in character? And when lacking in man—what is he? 
Sure enough, what is he? 

White is the emblem of purity; a color by which all 
others are in striking contrast. Without white paper, 
the printer and business man would present a differ¬ 
ent color. 

The sixth color on The Flag, is a gold star in a white 
field. The reason of which is within itself. The Flag 
of the Earth being common to all nations, all are rep¬ 
resented by a single star. 


163 


To read the four squares in the sixteen triangles, use 
the following key: 





m 





THE FLAG OF THE EARTH 

Designed through impressions received from the 
zvorks of Moses . 

As pertains to combinations, a man can be a man. and 
a woman a woman, without being married, or in any 
way related or associated. 

A man can also be a husband, and a woman a wife, 
without being father or mother. 

But to be father and mother, there must be offsprings 
born unto the man and woman. It is the coming of 
offspring that changes all relations and makes father and 
















mother. Man and woman alone, or husband and wife 
alone are as a vacant house. So far as building here 
is concerned. 

But to say father and mother, means progression— 
added life, new relations—expansion. 

The principal things in which man is interested, are 
God and himself. And he is principally interested in God, 
because he is nothing without Him. He is interested in 
God, because God is his Father, and the cause of his 
being. This is of first interest and importance. 

The next thing of interest to man, is that on which he 
lives. The earth. After this, comes the object of living; 
which is to live and continue to live. To live and 
continue to live, there must be existence and growth 
of spirit. Spirit is the highest relation between God and 
man. It is the relation, by which and through which, 
man grows in harmony with all creation. 

Spirit is that which separates man from the ordinary 
animal. Without spirit, man is nothing more than an 
animal. Spirit is man’s God-like feature; all relations 
and conditions being matters of education and develop¬ 
ment. 

Four things are read from the first square of the six¬ 
teen triangles on the Flag: God, Creation, Man, and 
Spirit. In this square, God stands in a different re¬ 
lation to man from all others. He stands here in his 
first relation—that of Maker. After making something, 
the next thing in order is to see that which is made put 
in operation to fill the use intended. After making man 
and filling him with certain desires, passions and needs, 
to be met and supported by outside elements, God set 
His human machine, made up of visible and invisible 


165 


matter—His earthly and spiritual combination, in mo¬ 
tion the same as a wind-mill is put up to be operated 
by a natural force—the wind. 

When this machine in the form of human mechanism 
was ready, God touched it with His own spirit and put 
it against the elements as a force to be driven, and to 
drive. The machine is now in operation—and the great 
Maker retires to wait for the development of His work. 
For man to grow and become God-like in a certain way 
—of which he is told. 

We know that the wind changes, and that the seasons 
change; and that man has to build and work according 
to that which presses him from the outside, as well as 
from within. 

When the wind changes, the position of the windmill 
changes; but it goes on pumping just the same. It is this 
way, with the life and works of man; he may turn and 
change to meet outside pressure, but his heart is kept 
pumping by the windmill of life. And like water that is 
constantly flowing, his desires keep spreading; and this 
is the way that man grows, gets larger and stronger. 

Now, God has His machine set up and in motion; 
and He and the machine were the only ones around at 
the beginning when He put it to work. The test of all 
machines, is operation and use. God only knows how 
long the elements have been working on man. But they 
are surely working—have been for a long time; and 
will continue to work. 

The trial of any machine, is always an important and 
interesting event—Especially to the maker. If the ma¬ 
chine is a success, the maker is one. If not, the maker 
in that particular line, has failed. No matter who he 


166 


may be. So we come to the question, is God a success? 
If He cannot grind man out—if He cannot put enough 
pressure on His own spirit in human form to make it 
work—what will the answer be? The question answers 
itself. 

As God has all eternity in which to grind, and a whole 
generation is only about enough to oil His machine once, 
man will be a different looking being from what he is 
now, when God shuts off the pressure. He may then 
need an ocean in which to swim; and be polished like 
a diamond. He will be a finished piece of work when 
God is satisfied with his looks. 

The individual can only stand about so much grinding, 
and only last a certain time in the mill of life. And it 
must be kept distinctly in mind, that the individual is 
not man; that man is made of individuals, past, present 
and to come. That man, is the conscious and undying 
part of nature. 

The machine is now ready; and instead of a Grover 
Cleveland, or a Theodore Roosevelt, to press the button 
and put all in motion, as at a great universal exposi¬ 
tion, solitary and alone, God does it Himself. And 
here we have God—Man—Woman and Fruit, for the 
second square of the sixteen triangles. 

Here is where the machine is put in contact with the 
elements to become self-operating. Here is where the 
earth commences to bring forth fruit for the support of 
man, and where man and woman come in contact with 
each other, to carry out God’s design—and where all the 
elements within and without man are put in operation. 

It would be very strange, with everything new, where 
a machine was set up with a view of self-improvement 


167 


and self-operation, if everything should work perfectly, 
at the first turn of the wheel—The same as after run¬ 
ning thousands of years. 

It must be remembered, that God knew it all, and that 
man did not know anything. That man had it all to find 
out through hard work and experience; through the 
operation of time and the elements. 

Well, here we are, thank God, still alive, and the wind 
and pump are working. Everything has life, and seed 
and fruit within itself. The earth and man and every¬ 
thing else. We now come to self-operating works; 
God is no longer working with His hands, the machine 
is working through natural forces. Man and woman 
have met, and are looking around the garden; nature 
is alive, and they are alive—decidedly alive. When God 
designed it, is it strange that the machine should work? 
By no means. Of course they were naked, for clothes 
were unknown. If clothes had been known, there was 
no one to make them—because there was no one in ad¬ 
vance of them—not in the clothes making business. 

After the machine starts, God hears the first squeak¬ 
ing; the first grinding. The man and woman part of it 
are not going right; the wind has changed, and they 
were not prepared for it—they were not aware of re¬ 
sults. What do we have now? God goes to look after 
His works; regulate and put them in order. He goes 
to see what the matter is with His man and woman; and 
He finds both the male and female part of His machine 
out of line. But He has the power to straighten them up 
and keep them at work. 

In the second square, we have God’s beginning with 
man and woman together as self-operating machinery. 


168 


In the first square He stands in the relation of a model- 
maker ; now, His model is finished and His work is 
presented for use and put in operation. 

The squares in the triangles are read from the lower 
right-hand square up; crossing from the upper right- 
hand square over to the upper left hand square and down. 
Back to the earth. 

In the third upper left hand square—God strikes oil. 
His machine and his operations have proved a success. 
Very important changes have taken place with man. 
Man is now a father himself, as well as God—and wo¬ 
man is a mother. With this change and advancement 
for man, the third square in the sixteen triangles reads: 
God—F ather—Mother—Child. 

Under these conditions, knowing and seeing what 
was coming, what would the Father, of the first father, 
naturally say and do? He would first provide, and tell 
those dependent upon Him, where and how to get a liv- 

o, ing - 

God being the Father of man, and the greatest of all 
fathers, He would naturally like to have fair representa¬ 
tives of Himself—not beings just merely existing like 
the wild beasts; but He would like to see them beings of 
great power; and He told them that they were put on 
earth to have “dominion,” over everything. A being with 
a soul could not and would not accept anything less; and 
God never intended His representatives to have anything 
less. That in God’s image, God intended for the highest; 
and plainly gives it to man. Man has every right to be 
a supremely proud being, because of his inheritance. 
He is heir to God’s best, and God’s powers “Dominion” 
belongs to him by right of inheritance, and he is told 


169 


how to get it. There is but one way, and it lies wholly 
and solely with man to take possession as'directed. 

As there could not be an infant, until there had been 
a birth; and as there could, not be a birth without a fath¬ 
er and a mother, and a Supreme Cause, and as the first 
child born of natural parents goes as all children go, on 
a natural course, the fourth square in the sixteen tri¬ 
angles, is connected with man as father, and reads on 
finite lines ; Infancy— Manhood—Old Age—Death. Here 
the individual returns to the earth from whence he came 
after passing through the various stages of life and ac- 
tivity. 

Thousands of important things can be read from the 
four squares and sixteen triangles. 

For instance, there is inception, conception and birth. 
Here is a group of four. Inception is one, conception 
is two—birth fourth. Conception is two, because it 
cannot take place only through the presence of two; it 
represents two, just as much as birth and infancy The 
cause of one, are the parents of the other. 

Instead of reading the third square in the sixteen tri¬ 
angles God, Father, Mother and child, it can be read 
spiritually. It can be read God, the Father; God the 
Son; God the Holy Ghost; and the Virgin Mother. Here 
the square and the triangles remain unchanged, but the 
reading is from the highest circle; and the fit is com¬ 
plete. 

The four points of the compass, and the four right 
angles, formed by the two straight lines crossing each 
other, are represented on the Flag by green, in recog¬ 
nition of immortality; undying hope, and man’s never 
fading faith in a power to save. 


170 


The red on the Flag, representing the blood of man, 
the blood of sacrifice, and the blood of redemption, if 
standing alone, would be four grand triangles forming a 
perfect square, with one corner of each triangle rest¬ 
ing upon the stone supporting the four right-angle cor¬ 
ners representing the four points of the compass. Here 
we have eight corners resting upon one corner-stone. 
The four points of the compass and the four corners 
of the four grand triangles, all meeting and resting on 
one stone representing universal power, harmony and 
peace. Not only four points of the compass are repre¬ 
sented here, but the Southeast, the Southwest, the North¬ 
east—and the Great Northwest. 

As everything in existence is a trinity, the triangle 
is universally expressive and emblematic of this fact. 

The lines crossing the four squares uniting the four 
green points of the compass on the Flag, are straw-color; 
in recognition, that growth and maturity come from and 
return to an ever-green field; showing that every point 
of the compass is touched by verdure, growth and de¬ 
velopment. 

This is a universal banner, representing universal 
principles of building and industry. The first of the kind, 
to be handed to the world, since the opening and closing 
of the Red Sea. 


171 


CHAPTER XXIX. 

ORGANIZATION IS NECESSARY. 

A banner would be useless and meaningless without 
something in the way of organization to support and 
build up that which is expressed by it. 

A banner is but emblematic of principle; principle be¬ 
ing a fundamental plan. The banner here presented 
shows the plan of building. 

As already seen, building covers every field and condi¬ 
tion from God to man. And as already seen, all budding 
must rest upon something; and as already seen, building 
is on some particular plan for some particular purpose. 

In this case, the banner is expressive of the plan. It 
is a visible sign of an invisible power. It is the presenta¬ 
tion of a building plan, in harmony with natural order. 

To follow a principle and make it useful means labor 
and expense. It means something to labor on and for. 

The true object of building, is man’s advancement and 
God’s glory. For over man’s head and on every side of 
him God has written “Dominion”—and told him the 
way to it. 

Now, without man advances to the place designed, 
what can be said of Supreme Power? It would fail to 
connect with itself and answer its own ends. This never 
happens. 

To reach “Dominion,” man must advance; so advance- 


172 


ment is Divine law, and the way is made clear through 
established order. This is the cause of all endeavor. 

The greatest foundation and highest object of build¬ 
ing, is Home. This is because Home is something reach¬ 
ing from earth to Heaven. It is because Home is the 
foundation of the individual, family circle, society, the 
state and the nation. 

It is because Home is more than a mere stopping place. 
Home is where love and sympathy are found. That is, 
if it is a real, genuine Home in the full sense of the mean¬ 
ing. Home is not a place where love flies away when 
trials and hard times knock at the door. 

Home is not only a place from which to go and come, 
it is a place where comfort and rest are found while 
your thoughts are radiating into the world, and through 
worlds, gathering rich returns. 

When filled with the right siprit, and surrounded by 
the right influence, Home is a materialized dream. It 
is the fruit of anticipated life. 

Home is more than roof overhead and soil under foot. 
It is a place where character is formed; where manhood 
and womanhood are built up. It is where virtue and 
purity are found in the nursery with bright and smiling 
childhood; it is where father and mother live in loving 
anticipation of those around them. It is a place where 
hope and strength prevail on account of that which you 
do not have, as well as that which is possessed. 

Money is one of the good things; one of the essentials; 
but if that is all there is in the house, it is poor indeed. 
There is more that money can not buy than it can. It 
cannot buy virtue, contentment nor happiness;. and the 
temptations and contentions it often brings, take away 
its advantages. 


173 


The home that is free from drunkenness, jealousy, dis¬ 
ease and family discord, is one of wealth; if there is but 
little money. No place is worthy of the name of home, 
without there is faith in individual members and in¬ 
dividual success; with ambition to work for this end. 

The true success of the individual, is the result of 
building up the home; not the individual alone. The one 
who only builds himself up at the expense of others, has 
something more in the nature of bristles, than soul mat¬ 
ter. 

The object of this work is to stimulate home building 
in the right way, which embraces a work reaching from 
world to world. 

As already seen, we commence in this world to build 
for another, because other worlds are plainly before us. 

If it was not intended that we should build for other 
worlds, other worlds would not be so clearly in view to 
stimulate our thoughts and hopes. 

We are not only told, but know from experience, that 
by going a certain way and doing certain things, that 
certain results will follow. From this, comes the belief, 
that by going a certain way and doing certain things, that 
we will reach a certain place and condition in the here¬ 
after. But we must go a certain way to get there. This 
is self-evident, because all ways do not lead to the same 
place. The idea of living in other worlds is given to us 
with positive assurance; and the belief is strengthened 
by their constant presence. The fact that other worlds 
are constantly before us, is conclusive evidence of their 
existence; especially as through our invisible nature we 
are constantly mingling with invisible forms in the great 
Beyond. So building here for the Hereafter is the most 


174 


natural of all things, because it is in harmony with the 
largest part of our being. 

In the work of building against time, one thing is 
plain; and that is, the importance of overcoming earth 
conditions. Until earthly conditions can be overcome, 
communicating with other worlds cannot be any clearer 
than through shadows. This is because the field in which 
communication is carried on has not been sufficiently 
cleared to get a perfect connection and a full view. 

The work that man has thus far done in the way of 
multiplying, replenishing and subduing, is the full meas¬ 
ure of his advancement. Advancement means subduing 
the earth according to the design of The One who made 
man dependent upon it. God knows why He made the 
world, and what it was made for. He made it for man 
to practice on to become a builder; and while learning 
to build, at the same time, have something from which 
to get a living and find building material. 

The earth is the most wonderful of all wonderful 
things; it is as wonderful in creation as man himself. 
It is the only thing that pays you for working it, instead 
of calling on you to pay it. In this, it is wonderfully 
generous. The full nature and object of the earth is 
neither fully appreciated nor understood. While in¬ 
animate, it presents life in endless forms. It is the only 
thing in which so much is hidden, and on which all things 
rest. 

It is the only thing that can freeze up, * dry up, and 
undergo floods, and then turn with a smile, and tell you 
that she is the only one to call on for education and 
support; that you cannot get along without her; and 
have it all true. 


175 


The earth is as inspiring in nature as it is dark in 
appearance. It is not only a field for man in which to 
work, but a store-house where all things are kept for 
his use. It is an organization with all the features of life 
and death within itself. From its wonderful nature and 
presentations, it is not strange that man should be in¬ 
spired with hope, and have dreams of life to come. 

When flowers bloom in snow-drifts and gold is found 
in rocks, it is not strange that man should build in 
anticipation of other worlds and life hereafter. 

As the largest part of our being is invisible, and our 
invisible nature is constantly seeking its invisible rela¬ 
tions, it is not strange that man should advance and grow 
in an invisible way. 

It is just as natural for the invisible to develop, as 
the visible : especially when the visible is only an ex¬ 
pression of the invisible. And when, without the in¬ 
visible, the visible would not be known,—so far as man 
is concerned. 

The object of all cutting, hauling, digging, thinking 
and planning is to build something. 

To bring something forth and have every living soul 
interested and benefited by it; to have all live on, and 
by it; and to grow in interest in reference to it; is a large 
work. Too large for man to undertake and expect to 
accomplish alone. But with God back of it in the shape 
of natural forces, it is like everything else that works 
itself. With the Supreme Being at the head, building 
goes on as naturally as growth from any, cause. In fact 
it can not be resisted. Building goes on through man 
as naturally as the wind blows or the sun shines; as 
naturally as he sleeps at night when nature sleeps; and 


176 


wakes in the morning when nature wakes; when all is 
astir with coming light. 

Man and building are but reflections of natural forces. 
Man’s condition, is but evidence of his knowledge of 
principles. It is through knowledge of principles that 
man builds; that he advances, or sits in darkness. 

When in full knowledge and possession of natural 
principles, man will be co-extensive in being with prin¬ 
ciple itself. When man is sufficiently developed through 
growth and knowledge, through individuals coming and 
going from him, he will become a principle possessing 
full knowledge of himself. Man is a principle growing 
in knowledge of principles. At present, he is only the 
shadow of the principle that makes him. 

In time, he will become a living principle possessing 
power that will enable him to select his own form, and 
forms around him; as he now entertains them in thought. 

When further advanced, he will be in full harmony 
with all nature—knowing her reasons and ways. He 
will be divided into parts, as he practically is now—parts 
that will come and go like the seasons; one part or sea¬ 
son being forever present. 

When in full harmony with creation, and possessing 
developed intelligence, man will be like the tree that 
sheds its leaves in the fall, and in the spring, puts forth 
new ones and takes on new growth—coming and going 
in beautiful harmony with nature. 

A tree is one of the most expressive things in crea¬ 
tion as well as the tnost useful. It is not only green 
and beautiful to look at in summer, but an opera-stage 
for sweet singing birds. It shades animals from heat and 
protects them from cold and storm, and to man, it 


177 


furnishes all this, as well as fuel and building material. 

Trees talk and laugh. Nothing responds quicker and 
clearer to attention than a tree. It is as susceptible to 
kindness as an animal or human being. It is a friend, a 
companion, a silent partner. 

After individuals have dropped like leaves into the 
earth from the tree of man; and have been with the 
Unknown long enough to reach certain development, 
they will re-appear on the parent tree like new leaves 
on barren branches. In time, developed individuals will 
return and add to man’s growth by bringing light from 
other worlds. 

In time, man will grow and develop through com¬ 
munications from those who have grown into conscious 
principle. Principle now speaks through man in a certain 
way when man looks it up and connects himself with it. 
But the time is coming, when living principles will look 
man up and impress him more than they do now. The 
time is coming, when man will listen to lectures from 
advanced individuals on such subjects as “Sights and 
Scenes in the Infernal Regions.” “Beauties of Heaven 
and the Charms of Paradise—by one who has been there.” 
“M,usic, Oratory and Literature in Other Worlds.” 

Do not forget, that your thoughts are the greatest part 
of yourself, and that your brain is not only a receiver 
but a generator. And that there is a generator of all 
generators; and that through thinking, acting and work¬ 
ing, man is constantly looking for the source from whence 
he came, and builds accordingly. And in time, he is go¬ 
ing to know all about the foundation. 

And do not forget, that thought is the swiftest of all 
things to travel and the easiest of all things to transfer 
—and it has power and influence. 


178 


Communication between worlds is as surely coming 
as it now exists between neighbor and neighbor. Worlds 
are only neighbors at greater distance. The only thing 
necessary to communicate with other worlds is enlarged 
intelligence; which is constantly growing. As time is 
the father of all things, in time, worlds will be connected 
the same as things are now connected through the 
growth and intelligence of man. Being able to think 
about it, is the beginning and way of all commence¬ 
ments, great or small. Thought, like everything else, 
grows; and it takes time to find right and extended re¬ 
lations. And the more hidden the relations, the more 
time it takes to learn them. On account of greater 
separations, as between world and world. We can not 
study a world we are not in, as readily as one we in¬ 
habit. 

We are told that new life is coming with the 
Resurrection. If a day with God is as a thousand years, 
the Resurrection may have been going on for centuries. 
The Resurrection and man’s development must mean 
one and the same thing. The reason of this thought is, 
one thing is particularly noticeable in reference to that 
which is said about the Resurrection. And that is, He 
is coming to judge the “quick and the dead.” The 
“quick” being mentioned first, and never having been 
dead, it is reasonable to suppose that those who are alive 
will see Him before the dead do. If this is not correct, 
the dead would have to wake up and get here before the 
great Judgment Day. In that case, they would not be 
dead to be judged, and would get here ahead of Him— 
will not say without Him. 

My belief is, that He will be seen first by and through 


179 


perfected men. That after the quick have reached a 
certain state of development; a state worthy of His 
coming; that, that state will be His coming, and His 
Judgment—that they will then have power to find and 
call up their ancestors through finding and being able 
to read their own being. For man and his ancestors 
(of which God is first) are one and inseparable—dead 
or alive. 

It is self-evident, that man can not know himself with¬ 
out knowing his ancestors. This being true, my belief 
is, that the Resurrection has been and will be going on 
for thousands upon thousands of years—as time is now 
computed. And that those gone before, will appear 
through the living—through advanced and perfected 
man. 

To reach perfection, it is self-evident, that man must 
connect with himself in all directions; with the different 
parts of himself scattered over and through time. That 
he must connect with all parts from whence he came 
and to which he belongs to fully know himself, is as 
clear as it is, that he must multiply in order to grow, 
and subdue in order to bring certain results. In order 
to build and grow in the right direction. Knowing and 
building go together. Knowing without building would 
make knowledge useless. 

If conscious of existence, I could just as well exist in 
the form of a single thought in the head of developed 
man, as I do now in the form of an individual, moved 
by the elements and human frailty. 

All there is to me now, is a small body and a few lim¬ 
ited thoughts. I am now but an atom of a great whole. 
I could not be less, if but a single thought in the head 
of advanced man. 


180 


The Creator only knows the size of coming man's 
head, and what it is to contain. It may hold more worlds 
than are now visible. I am impressed with the belief, 
that coming man’s head is going to be very large and 
contain much so far as knowledge and power are con¬ 
cerned. 

That we must build to reach certain results is self- 
evident; that we have material with which to build, is 
also self-evident. That we have a certain degree of in¬ 
telligence to build, is self-evident. And that much can 
be gained by united effort in building, is self-evident. 

The highest end and object in building, suggests it¬ 
self. The highest end, is the highest place that man can 
reach or occupy—which is “Dominion.” “Dominion” 
means above and over all. 

In the first place, the individual must be brought into 
existence before he can want, know, do, or take any 
part in helping shape the world, or anything else. After 
getting here, there is an occupation waiting for him. 
It is to find the order of his support, and after finding 
this, to become a builder. 

When he finds the order of his support, he finds more. 
He finds the foundation of his physical, mental, and 
spiritual being. He finds the infinite and finite com¬ 
bined ; he finds a plan where need leads to investigation; 
investigation to support; and support to education and 
development. 

How great, how simple and what a perfect chain. A 
plan that commences with the mother’s milk and love; 
reaches through world upon world connecting life with 
life, is certainly most wonderful. A plan that is as 
broad as creation, and at the sarnie time, a walled high- 


181 


way from which man cannot depart, is truly wonder¬ 
ful enough for man in every way. 

God having made man for a certain purpose, it was 
most natural and wise, that He should not only place 
in his hands the means of support, but that He .should 
make the object of his existence known. And that the 
outcome should be clear, certain, and elevating. As it 
most certainly is with “Dominion” for the object. 

That the way to “Dominion” should be so arranged, 
that the elements without and within man should work 
together as an operating force and a motive power to 
carry man to a certain end, brings all elements into use 
with man as the head. 

That support should mean development, and that dig¬ 
ging it out should mean elevation; and that looking 
and digging should lead to inspiration by finding uni¬ 
versal harmony and infinite design, and that this should 
lead to reading from the elements and natural conditions, 
is interesting to the full extent of imagination. Not only 
great and interesting, but a field in which all are not 
only expected, but made by nature to look into and dig. 

A field in which all are not only born to look into 
and dig—but dig hard, is particularly interesting, when 
digging turns to inspiration because of that which is 
found. Under this arrangement, all can afford to look 
and dig. 

Being fully conscious of certain conditions and rela¬ 
tions; and living by the breath of The One who first 
breathed the breath of life into man’s nostrils and made 
him a living soul, there is but one way to go, and one 
thing to do; and that is, to go forward with the work 
of infinite design according to the infinite plan; and 


182 


take “Dominion” as the reward of obedience—as the re¬ 
sult of certain action. Or to put it in another form, and 
possibly make it more clear, sav. as the result of cause 
and effect. 

Being conscious of certain truths, and having the 
light of life and time in evidence of certain facts pertain¬ 
ing to man’s existence and his relation to creation and 
the earth, it is rebellion and taking forbidden fruit, 
not to go forward according to the Creator’s plan. A 
plan brought within man’s knowledge and compre¬ 
hension through his own make-up. 

You are not being presented here, or pressed with a 
religious question. You are not being asked to take up 
some particular belief in reference to some particular 
creed. You are now, and at all times, directly in con¬ 
tact with yourself, and that which is around you in the 
way of natural forces; with that which you can see, feel 
and know; and you are simply asked to consider that 
which belongs to you by right of inheritance. 

History is a light, but there are some things that we 
know without history. We know how certain things 
affect us, and the only thing we can learn from history 
is, how like things have affected and been regarded by 
those who have gone before. Some things we are bound 
to know. Hunger has affected mankind and the animal 
kingdom about the same from the beginning. Hunger 
is one of the natural forces, a very great force, and it 
forces man to great activity. When a man is hungry he 
does not send for a doctor, or college professor, to find 
out what is the matter with him. He commences to dig 
for something, or look for a restaurant; ask for a board¬ 
ing-house. The make up of a calf is the same prin- 


183 


c iple—when hungry, it looks f^or nourishment, or bawls 
for something to satisfy it. 

With all the natural forces back of, and before man; 
and all bearing on one point; with the earth’s relations 
known and recognized by all; used by all and affecting 
all from the wisest man to the smallest insect, the 
presence of order cannot be denied and the coming of 
light is clear through natural conditions. 

Through time and development, the scales are dropping 
from man’s eyes like ripe fruit from a tree; and when 
the scales are off, and he sees where he is, and what he is 
—he will find that he has been unconsciously floating to 
an intended place in creation. Floating there as natural¬ 
ly as water seeks its level, or cuts its own channel; and 
when the scales are off, man will find his true sphere 
to be, as it is now, man-making, world-building, and 
God-serving. He is engaged in this work now, because 
it belongs to him through birth and nature. Until man 
fills his intended place, God’s work is not completed; 
knowing this from man’s present state, as well as that 
of the earth’s condition; and knowing that the full design 
and beauties of creation are not here, and cannot come 
until man fulfills his part, it is all the greater reason 
why every one-should take up the work given man to 
do. 

ORGANIZATION. 

Recognizing organization as necessary to carry any 
work to a successful end, and that man can only advance 
through effort and sacrifice; with the light of creation 
clearly upon us, it is not only right, but a duty to ad¬ 
vance in the direction of “Dominion,” as told. With 
this end in view, I am impressed to go forward accord- 


184 


ing to the light and the law given to Moses, and labor in 
the field pointing the way to man’s true development. 
This is not a visionary work. It is not something that 
can be turned from lightly, or in derision. The average 
individual might doubt the accomplishment of certain 
things, while not one would dispute the advantage of 
a certain condition if they thought that condition could 
be brought about. 

Universal peace has been proclaimed and talked about 
from time immemorial. But it can only come through 
principles intended to bring it. It can only come through 
peaceful pursuits and conditions resting upon peace. It 
must come through man’s relation to God and his power 
over the earth. To come, it must be universally de¬ 
sired; and the desire must come from knowledge of 
something to bring it. It must come from knowing why 
it is needed and having something to make it. 

Work has been going on for centuries in churches 
and out; through brotherhoods, orders and societies, 
in the way of talking, praying and prophesying. But 
not one has entered the field and ventured far enough 
to present a universal banner and proclaim the begin¬ 
ning of work in .recognition of the first words spoken by 
God to man through Moses. 

The earth might be covered by inspired men, but the 
real work to be done, is by all mankind. Those who have 
gone can do no more, but those here, and to come, have 
the balance of the work to do and finish. Man has been 
told what to do, and natural order confirms the truth 
of that which he is told; and the only credit he can have 
is by doing that which is not only demanded, but com¬ 
manded. The only credit man is entitled to, is in the 


185 


direction of finished work. ■ Sitting still and letting some 
one else do it, does not elevate or advance the one who 
shirks. 

It is immaterial who unfurls the first flag, takes the 
first step, or makes the first formal move, only so it is 
in the right direction and on lines leading to the desired 
end. As all beginnings are from germs, and all growth 
is from seed; and as germs were created and seed planted 
before man—in fact, in anticipation of man’s coming 
and for his use, all that is necessary to get results and 
gather fruit, is to follow the Creator’s plan. 

In taking up the work here presented, particular atten¬ 
tion has been called to the fact, that I am not looking for 
a place in the literary world. I am but a digger. But 
like the horse, I can see and feel; so can the dog that 
follows me and the birds that fly and sing. 

If you have ever stood by a spring and seen the waters 
flowing from it form a stream; if you have ever seen 
rain-drops form a pool, and snow-flakes carried by the 
wind form a drift; if you have ever seen an animal eat 
grass or a hen scratch on the ground, you have seen the 
living evidence of infinite truth; and you do not have to 
read books or ask to be told about it. It is so; that is 
all there is to it; so-ordered by the Father of All—and 
one individual knows the reason just as well as an¬ 
other. It is the Maker’s plan. That is the full size and 
reason—the use made of our opportunities is another 

thing. 

Results with man, depend upon his wisdom and action. 
Now, I see and feel a certain condition—not something 
new. But something that has been before mankind ever 
since man came on earth. But I did not feel, see, or 


186 


know it, until told to me from the highest source; but 
after being told, the condition is clear and recognizable; 
and the right way is ever before me and before all. 
And now, in the name of Him who tells me, I recognize 
and proclaim its truth. This is not egotism—it is not 
assumption—it is obedience to Divine law and over¬ 
ruling forces. In which my nature and all nature around 
me are associated, and stand in evidence of the right 
way. 

NOW WHAT? 

To reach the desired end and carry on the work of 
building, organization is necessary; and a plan of build¬ 
ing is presented for consideration. Not to create a 
monopoly, but for the express purpose of keeping one 
from being created. A plan of organizing is presented, 
to help spread the greatest possible light in reference 
to creation and building in harmony with it. An organiza¬ 
tion to help stimulate mankind to the highest possible 
action in reference to “Dominion.” 

In entering into a work to carry out infinite design, 
it is necessary to look into infinite conditions; and when 
man comes to this, he finds himself in darkness and the 
deep surrounded by many things without form and void. 
Man makes progress slowly, and he has entered into 
many a work with progress for the object, and time has 
proved it to be anything but progress. 

Present man has had the advantage of ages gone be¬ 
fore to enlighten and guide him, the same as Moses had 
before God spoke to him telling him about creation and 
what to say and do. 

Three thousand and five hundred years have been 
added to man’s life and experience since the time of 


187 


Moses; and during this period, Man has done much 
looking and investigating, which has enabled him to 
accept and reject many things. That the earth is man’s 
support can not be questioned. This truth as spoken by 
Moses grows clearer and stronger with every genera¬ 
tion. But that subduing it, is the way to the highest 
end, is a matter yet to be made clear; and the work here 
undertaken is an effort at creating greater interest in 
the work of subduing. 

When one is asked to join in a certain work, there 
must be something to join, in order to carry on the 
work. There must be organization—a plan; a head. 
Something to build upon and with; for a particular ob¬ 
ject and end. 

The object of organization here, is to have something 
fixed and certain. There must be a basis on which to 
grow in order to grow; and the object of the Home 
Builders organization is to furnish this basis. It is to 
establish a union of hearts and a union of hands to build 
in accord with the Creator’s plan. According to His 
way and instructions, as given to us by the greatest of 
all lawgivers. You are now asked to consider a Consti¬ 
tution and organized plan for building. 


188 


CHAPTER XXX. 


CONSTITUTION. 

Article I. 

Section i. The name of this organization shall be, 
The Home Builders. 

Section ii. Its object, is to grow and build in har¬ 
mony with God’s first words spoken to man through 
Moses, telling the way to Dominion. It is to help make 
clear the highest way to individual and universal devel¬ 
opment, through established order. It is to help build 
up a democracy on a foundation of natural law; upon 
a basis that is clearly open and given to man through 
the order of creation. 

Article II. 

Promotion and Management. 

By Whom and How Conducted. 

Section I. The promotion and management of this 
organization shall be under the direction of Budd Reeve, 
of Buxton, Traill County, North Dakota, during his 
natural life. 

Section II. Ninety-five persons of known standing 
and reputation are to be selected by said Budd Reeve, 
at such time, or times, and in such way as he may be 
impressed to select them, to serve as witnesses and aids 
in the work of building as here undertaken. 


189 


Section III. The office of the promotor shall be 
known as, The Keeper of The Great Record. 

Section IV. The Great Record shall consist of a 
register, wherein the names of all persons belonging to 
the organization shall be correctly recorded and kept. 

Article III. 

Annual Meetings : When and Where Held. 

Section I. An annual meeting shall be held every 
year at the city where the State University or Agricul¬ 
tural College is located—in the state where said meeting 
is called. 

Section II. All annual meetings shall commence on 
the 16th day of September in each and every year and 
continue for six days. 

Section III. The Annual Meeting shall be known 
as The Home Builders’ Congress. 

Section IV. The Annual Congress shall not be 
called, or held in the same state twice, until after a Con¬ 
gress has been held in each and every state in the Amer¬ 
ican Union. 

Section V. The first Annual Congress, shall meet 
in the city of Grand Forks, State of North Dakota, on 
the 1 6th day of September, a. d. 1907. 

Section VI. The second Annual Congress, shall 
meet in the state of Minnesota. 

Section VII. The third Annual Congress, shall 
meet in the state of South Dakota. 

Section VIII. After the third annual meeting, the 
state where the Congress meets shall be determined by 
circumstances and as may appear for the best interests 
of the Builders. 


190 


Article IV. 

When the Day of Meeting Comes on Sunday. 

Section I. When the 16th day of September comes 
on Sunday, the Congress shall open the same on this 
as any other day. But the exercises on this day shall 
consist entirely of a religious and musical program, of 
the highest possible order to obtain. 

Article V. 

The Manner of Building; and Hozv to Become a Builder. 

Section I. The manner of building shall be on the 
principle of the twelve lines forming the sixteen trian¬ 
gles, as shown by The Flag of the Earth—a principle 
common to all nations; and a plan where truth and jus¬ 
tice rest upon a common centre. 

Section II. The plan of building shall be after the 
principle of the perfect cube. 

One side of a cube is called a face. The whole cube, 
is called a block. There being six faces to a cube, if 
twelve lines were drawn to form sixteen triangles on 
one face, on the six faces, there would be six times si- 
teen, or ninety-six triangles. 

Section III. Every group of sixteen persons in this 
organization, shall be called a face; in recognition of the 
sixteen triangles formed by the twelve lines drawn on 
one face of a cube. 

Six faces, or ninety-six members shall be called a 
block. Ninety-six blocks shall be called a court. And 
ninety-six courts shall be called a temple. Which shall 
be known as, The Temple of the Home Builders. 

Section IV. Sixteen members shall be required to 
constitute a working or building number. 

Section V. Block number one in this organization 


191 


shall consist of its founder and ninety-five persons se¬ 
lected, or to be selected by him, as aids in building; or 
witnesses to his work. 

Section VI. No one can belong to, or be counted in 
block number one, only those selected voluntarily and 
unsolicited by the Keeper of the Great Record, to form 
this particular part of the Temple. 

Section VII. The organization shall be open to 
every individual, male or female, regardless of religious 
or political belief, who has not been convicted of any 
crime, or engaged in a disreputable business at the time 
of making application for membership. 

Article VI. 

How to Become a Member. 

Section I. Every person of ordinary reputation, can 
become a member of this organization, regardless of 
age, nationality, education or color, by sending their 
full name and address to Budd Reeve, Buxton, Traill 
County, North Dakota; accompanied by a remittance of 
One Dollar, and asking to be entered on the Great Rec¬ 
ord as a member of the organization. 

Section II. The fee for belonging to this organiza¬ 
tion shall be One Dollar per annum, payable in advance 
—the date of payment to be fixed by the date of mem¬ 
bership. All annual dues to be used by the Keeper of 
the Great Record, to carry on the work of building. 

Section III. Any sixteen persons sending their 
names together, accompanied by the membership fee, 
asking to be recognized as the face of a cube in this 
organization, shall be granted a permit to build under 
this constitution, and govern themselves like a free state 
in the American Union. 


192 


Section IV. James Jerome Hill, 

St. Paul, Minnesota. 

Anson S. Brooks, 

Minneapolis, Minnesota. 

Howard S. Abbott, 

Minneapolis, Minnesota. 

Willet M. Hays, Assistant Secretary 
of Agriculture, 

Washington, D. C. 

The Agricultural College of Minnesota, 
St. Anthony Park, Minnesota. 

The Minnesota State Agricultural 
Society, 

St. Paul, Minnesota. 

Oren C. Gregg, Superintendent of In¬ 
stitute Work, 

Lynd, Minnesota. 

Hon. William Lochren, U. S. Judge, 
Minneapolis, Minnesota. 

Hon. Charles F. Amidon, U. S. Judge, 
Fargo, North Dakota. 

Hon. Frank M. Nye, M. C., 
Minneapolis, Minnesota. 

Hon. John A. Johnson, Governor of 
Minnesota. 

St. Peter, Minnesota. 

Leonard A. Rosing, 

St. Paul, Minnesota. 

John H. Rindlaub, M. D. (Specialist), 
Fargo, North Dakota. 

Hon. William H. Standish, 

Grand Forks, North Dakota. 
Orlando A. Robertson, 

St. Paul, Minnesota. 

The Fargo Forum, 

Fargo, North Dakota. 

Shall consitute Face number one, of Block number 
one, in the Temple of the Home Builders. 


193 


Section V. The University of North Dakota. 

Grand Forks, North Dakota. 

Hon. John Burke/Governor of North 
Dakota. 

Devils Lake, North Dakota. 

Right Rev. John Shanley, Roman 
Catholic Bishop, 

Fargo, North Dakota. 

Hon. John Lind, 

Minneapolis, Minnesota. 

Peter B. Smith, 

Minneapolis, Minnesota. 

The Agricultural College of North 
Dakota. 

Fargo, North Dakota. 

The Agricultural College of South 
Dakota. 

Brookings, South Dakota. 

Almond A. White, 

St. Paul, Minnesota. 

Hon. Samuel G. Anderson, 
Hutchinson, Minnesota. 

Hon. Guy C. H. Corliss, 

Grand Forks, North Dakota. 
Hon. Willis A. Joy, 

Grand Forks, North Dakota. 

Rev. Mark W. Williams, 

Cummings, North Dakota. 

Isaac W. Corry, 

Buxton, North Dakota. 

George S. Barnes, 

Fargo, North Dakota. 

Hon. Alexander McKenzie, 

Bismarck, North Dakota. 

Hon. Judson LaMoure, 

Pembina, North Dakota. 

Shall constitute Face number two, of Block number 
one, in the Temple of the Home Builders. 


194 


Section VI. This page is left blank to be filled with 
sixteen names by the Keeper of the Great Record, when 
selected by him to constitute Face number three, of Block 
number one, in the progress of Building. 


195 


Section VII. This page is left blank to be filled with 
sixteen names by the Keeper of the Great Record, when 
selected by him to constitute Face number four, of Block 
number one, in the progress of Building. 


196 


Section VIII. This page is left blank to be filled with 
sixteen names by the Keeper of the Great Record, when 
selected by him to constitute Face number five, of Block 
number one, in the progress of Building. 


197 


Section IX. This page is left blank to be filled with 
sixteen names by the Keeper of the Great Record, when 
selected by him to constitute Face number six, of Block 
number one, in the progress of Building, 


198 


Article VII. 

Vacancies. Hozv Filled in Block No. I. 

Section I. Vacancies in Block No. i can only occur 
through death; and when such vacancy comes, it shall be 
filled by selection made by the Keeper of the Great Record 
with the consent of a majority of those forming the face 
where the vacancy occurs. 

Face No. i shall not vote to fill a vacancy in any face 
excepting its own; neither shall any member vote to fill 
a vacancy in any but its own face. Every face is not 
only a kingdom, but a democracy unto itself. When a 
vacancy occurs in the face of any block, excepting that 
of No. i, it may be filled by the remaining members com¬ 
posing the face where such vacancy comes if they so 
elect. If by a new member, the regular annual mem¬ 
bership fee shall be paid to the Keeper of the Great 
Record. If the members having the right, fail to fill a 
-vacancy within 30 days, then it may be filled by the 
Keeper of the Great Record. 

Section II. When a vacancy occurs in the office of 
the Keeper of the Great Record, it shall be filled accord¬ 
ing to provisions given to the members of Block No. 1, 
by the founder of this Order, which provision shall not 
be made public until such vacancy occurs. 

Article VIII. 

Amendments. How Made. 

Section I. This Constitution may bq,amended at any 
time after the meeting of the first Congress, by each 
block voting separately on proposed amendments. A 
two-thirds vote of every block being necessary to carry 


199 


Article IX. 


Ordet of Business at Annual Meeting. 

Section I. The first four days of each Congress sha.l 
be devoted to the subject of Agriculture, and such 
knowledge and work as the Schools of Agriculture present 
throughout the country. The remaining two days, shall 
consist of a literary, scientific and musical program, of 
high order. 


200 


CHAPTER XXXI. 


AFTER THE CONSTITUTION, WHAT? 

“You can lead a horse to water, but you can not make 
it drink.” 

This means, that there must be water and a horse to 
lead to it. It means, that the opportunity to drink must be 
offered. Here it is. But if the horse does not happen to 
be in the notion when led to the trough, then what? If 
tied back in the barn and left long enough, the next time 
it is brought out, it will drink—and possibly too much, 
if not checked. 

The question of wanting water or food depends upon 
how long it has been since taking it. The horse is no 
exception. It could not be expected to drink, right after 
drinking. But let time enough pass to change conditions 
—then see. 

Then the question might be, having water enough. 

The horse drinking business is one of the subjects with 
which I am somewhat familiar. 

Is the world thirsty for that which is here being offered ? 
As the only way to find out whether the horse wants to 
drink, is to try it and see, it is the same here. 

The only way to find out whether that which is here 
offered is wanted—is to offer it, and see. 

If not wanted today, it does not necessarily follow that 
it never will be. 


201 


This is the presentation of a building plan, not that of 
finished work. It is a presentation of something to be 
done, not something completed. It is something more 
in the nature of making a trough to hold water, or dig¬ 
ging a well to get it, than leading a horse to drink. Water 
must be secured before an animal can be led to it. 
What would be thought of a man who would lead a horse 
to drink, without knowing where a drop could he had? 
Under such circumstances, the horse would do better 
turned loose to look for itself. 

Let us suppose that mankind is thirsting for some¬ 
thing. Where is the filled trough to which all can go 
and be satisfied? 

Let us see. In this work, it will be necessary to wait 
until the trough is in place, the well dug, and the water 
pumped. By the time this is done, the horse, and prob¬ 
ably all mankind may be ready to drink. 

Much time has elapsed, and much has been said, since 
digging, pounding, hewing and framing commenced to 
build,and here we are,still at it, harder than ever, sur¬ 
rounded by chips and building material, with endless 
quantities yet to gather. Thus far, all the work has been 
on the foundation; which is just being started, and the 
plan made clear as to the number of blocks necessary to 
complete a Temple. All of which needs time and many 
hands. 

This is not the work of a day, or a year; it may cover 
centuries. All depends upon the workmen and the interest 
taken in the work. 

When it requires ninety-six workmen to complete one 
block, the enormity of the work speaks for itself. And 
where it requires nine thousand two hundred and six- 


202 


teen, to complete a Court, or one-ninety-sixth part of a 
Temple, this gives another idea in reference to the under¬ 
taking. And where it takes eight hundred and eighty- 
four thousand seven hundred and thirty-six workmen, 
to complete a Temple, this gives still another idea of 
size. 

This being only about one per cent of the population 
of the United States, it seems as though one out of every 
hundred might become interested. 

When the work and the object are made clear, it seems 
as though one out of a hundred could be found to help 
bring forth something after God’s plan in God’s own way. 
But the plan and the work must first be laid before the 
people. This of itself is a large undertaking. It would be 
impossible to consider anything, without knowing what 
to consider. This is the introduction of a plan and a 
work, calling for endless activity to ever build up. 

It will take more than one promoter to put it in full 
operation. Many will come and go, before the finished 
roof is gilded by the sunlight of Heaven. Now, you 
ask; “Where does J. J. Hill come in on the under¬ 
taking ? J ’ He comes through the visible and the invisible. 

From 'that already seen, it is evident that much haul¬ 
ing must be done. As a hauler, he is not only fully 
equipped, but stands at the head. He is the hauler of 
haulers. He is not only able to help in this way, but 
in many others. Being a large part of the country, it 
is impossible not to see, and take notice of him. He 
is so large, it is not easy to get around him in any way. 
At least, in the visible world. 


203 


CHAPTER XXXII. 


JEROME. 

The key to his life has not been given to the world 
before. When seen from the inside, much that now ap¬ 
pears marvelous in him as an individual becomes clear 
through the light of the invisible. 

He comes from contention and struggles for freedom 
of thought; for the right to build religiously according 
to the dictates of conscience and inborn intelligence. 

He comes from pressure and oppression, such as in¬ 
spire men to give life for the establishment of principle. 
All the written history I have ever seen or read of his 
early life is in a newspaper article written years ago, 
giving an account of his parentage, and conditions pre¬ 
vailing at the time of his birth; giving the causes which 
led his parents to Canada. 

Mankind is controlled by events; and life is shaped 
by causes reaching far beyond the individual. 

Here is the only history I have ever seen of his early 
life. Here is all that is needed to divine the present from 
the past. Events speak for themselves, and conditions 
are read from that which causes them. 

“His father, James J. Hill, settled on what was known 
as the Canada Company’s land, when he first came from 
the north of Ireland; and it was here, that ‘Jim’ Hill 
was born. 


204 


His mother was a Dunbar, and belonged to the illus¬ 
trious Scotch family of Dunbars, who trace their line¬ 
age in direct line to the Stewarts; but, owing to the 
Dunbar estate having been destroyed by the Catholics 
during the Rebellion of 1789, the family went to Canada, 
and at the time of Jim’s birth, they were well-to-do far¬ 
mers. 

Jim never would work on the farm, but always said 
from a mere boy, that the world owed him a living, at * 
which he would not take off his coat. 

He was always particularly fond of books. He never 
had a childhood, as childhood goes among most boys. 
He never devoted any of his time to games, as most 
boys do, but after school he would make a break for his 
mother’s pantry, get a loaf of bread, and with his be¬ 
loved Napoleon under his arm, cut a branch from a tree 
for a fishing-rod, and away he would go to the woods, 
where he would sit till sundown reading and studying all 
alone. 

He was a strange child; always preferring his book 
and solitude to any outdoor sport or amusement of any 
kind. 

The great Napoleon was his idol from early childhood; 
and he was often heard to say, he would never be satisfied 
until he had conquered poverty, as Napoleon conquered 
nations. 

Jim’s father was a Tory and staunch Orangeman, as 
well as his ancestors; and decided, as long as Jim would 
not work on the farm, that he would make a Presbyterian 
minister of him. And, when he was seven years old, 
he was sent to Rockwood Academy, where for ten years 
he was studiously engaged in laying a solid foundation 
for his education. 


205 


Whether Jim was not as good a Presbyterian as his 
father or not is not told, but he concluded to shake the 
ministry for the mercantile trade.” 

Here is a short sketch, but it suggests enough for 
volumes. 

To say that his father was an Irishman, a Presbyterian, 
a Tory and a staunch Orangeman, and that the estate of 
his mother’s family was destroyed by the Catholics, opens 
up history that has decided the fate of thousands and 
shaped the course of nations. 

He appears in this work, because his life and character 
harmonize with the eight corners resting upon the one 
corner-stone, as seen by the twelve lines forming the 
sixteen triangles on The Flag of The Earth. 

There is such a thing as unconscious inspiration. Men 
are inspired when they do not know it. They do things 
supposed to come from their own thoughts and in¬ 
telligence,- when in reality they are only serving as ma¬ 
chines for higher intelligence; this is true of the one under 
consideration. The invisible is seen and read through 
him from start to finish. From the history given to the 
world, he came from Protestant parentage. A Protes¬ 
tant is one who protests against error and assumption, 
or which he believes to be that. The refugee is the high¬ 
est type of manhood. A refugee is one who refuses to 
obey or accept the dictates of another—and seeks refuge 
in near or distant lands rather than wear a yoke. A 
man could not be a Protestant, without having intelli¬ 
gence and courage enough to protest against something. 
And he certainly would not be put in the fire and burned 
up, without being sincere in his protestations. So 
whether the Protestant is right or wrong, he must have 


206 


credit for faith and sincerity, for which alone he is en¬ 
titled to respect, regardless of belief. 

The history of the Protestant and the refugee, is the 
history of progression. It enters into the history and 
foundation of our own beloved country; especially the 
history of the refugees—called Pilgrims—who came over 
in the Mayflower; referred to here, only, as it touches 
the subject of our work. 

Through intolerence and persecution, thousands have 
been driven to seek new fields; and while the persecu¬ 
tion might be wrong, the driving has been a good thing. 
In fact, it seems to have been God’s plan. Only for be¬ 
ing forced to go, many great fields now rich with prosper¬ 
ity and happiness would still be a wilderness. But the 
refugee has turned them into gardens and put thereon 
palaces. 

He was born in a log cabin, in what was then, the 
wilds of a frontier country. 

Now, let us suppose a case: What would a Protestant 
who had sought refuge in a distant land naturally think 
about and da while getting out logs and building a 
cabin? What would he naturally think about and do 
after his cabin was built and he was grubbing for a new 
home and working the soil to live ? 

He would naturally think about the causes that brought 
him there. He would naturally think of that which led 
him to be a Protestant; of that which drove him to seek 
refuge on the distant side of a great ocean. If he was 
right, as he would have to believe, in order to stand 
persecution and seek distant lands; he would-naturally 
seek to build up through others that which he thought 
was right, if he was an honest man. And he would have 


207 


to be honest in his belief, or he could not make the stand. 
It is a positive fact, that there is a guiding star for 
every one who accepts the Christian faith, whether 
Romanist or Protestant. The Catholic Church is the 
Mother Church, and at one time, it seems, that all 
Christians were Catholics. The Protestant is of later 
date, being brought forth through protesting against 
that which the Romish church taught and imposed. 

Each church has a light differing in nature, but the 
same in name. 

The work of St. Jerome, known as the Vulgate, is the 
Roman Catholic version of the Bible. 

The martyrdom of Jerome of Prague, is one of the 
foundation stones under Protestantism. 

St. Jerome was born about the year 340, and made 
many of his researches in the solitude of the desert, 
where he stayed a number of years. He is “universally 
regarded as the most learned and eloquent of the Latin 
Fathers.” 

About 900 years after the time of St. Jerome, came 
Jerome of Prague, the most learned and eloquent man 
of his time. He looked everywhere but in the desert for 
light; and “after passing through the University of 
Prague, he continued his studies at Paris, Cologne, Ox¬ 
ford, and Heidleberg. He was burned alive 30th of 
May, 1416,” for what was called heresy. No man ever 
went to his death with greater fortitude and heroism. 
“While they pilled the wood and bundles of straw about 
him, he sang a hymn of joy beginning, ‘Hail, festal 
day/ Seeing a poor man bringing a fagot to put upon 
the pile, he smiled and said, ‘A thousand times more 
guilty is he that misleads thee/ 


208 


“The executioner who bore the torch, with some feel¬ 
ing of delicacy approached from behind—‘Come for¬ 
ward boldly/ called out Jerome—and apply the fire be¬ 
fore my face. Had I been a coward, I should not have 
been here.’ As the flames began to spread he prayed, 
‘Into Thy hands, Oh Lord, I commend my spirit.’ Still 
later, he was heard to say—‘Oh, Lord God Almighty 
Father, have compassion on me, and forgive my sins; 
Thou knowest that I have ever delighted in Thy truth.’ 

“For a long time after his voice ceased to be heard, 
his lips moved, and it was evident that he continued pray¬ 
ing until his unusually protracted suffering ended with 
his life.” 

When a scene of this kind is enacted, not because of 
unbelief, but because one does not believe as instructed 
by another, it is calculated to make a deep impression, 
not only on a few individuals at the time, but upon 
many generations, for all time to come. 

The name Jerome stands for light and spirituality, to 
Catholic as well as Protestant. One has Saint Jerome, 
and the other Jerome of Prague. 

Four hundred and twenty-two years after the burn¬ 
ing of Jerome of Prague, James J. Hill, the father of 
the great railway magnate, found himself struggling in 
Canada, practically an exile—on account of religious con¬ 
victions. At this time, a son was born, and in memory of 
the great martyr, this son was named James Jerome. The 
name Jerome having become through fire, a living prin¬ 
ciple. Through martyrdom, the spirit of Jerome of 
Prague, was inspiration to the man in Canada living in 
the log cabin. It was living evidence of the indestructible 
nature of man shining brightly 500 years after the fire 
had gone out. 


209 


The father may have been in solitude, in a backwoods 
cabin, but the spirit of the great martyr followed him 
with the light of truth, and he named his boy Jerome, 
as evidence of faith in principle. 

Life is built upon life; that we partake of the nature of 
that from which we came, is beyond question. 

If a thing is born, and bred, and burnt into a man, and 
he not only transmits it, but by education and by nature, 
and in every other way, he impresses.it upon his children, 
it is self-evident that the principle so impressed, lives 
and grows from generation to generation. Whether 
it be religion, or social habits. 

If a man has gone through contention and persecution, 
if he has gone thousands of miles and sought refuge 
in a wilderness to enjoy freedom of opinion, and to build 
up that in which he believes, he must be a strong char¬ 
acter in order to do this; and if his character is strong 
enough to do this, he would be sure to impress it upon 
others—especially a son named after a great martyr. 

Men do not burn up for fun or to be humorous. They 
do it to establish that, which only the giving of life can 
establish; and in the name of Jerome, we have all that the 
death of a martyr can express. The me:: who gives his 
life for that , which he thinks is right, lives longer and 
makes a deeper impression than the one who does not' 
give or sacrifice anything for principle—or effort to 
build. 

The one who gives his life establishes a relationship 
between himself and that for which he dies, that cannot be 
separated from his life and works. And as sacrifice im¬ 
presses and influences others, that is the measure of 
growth and advancement in the direction for which the 


210 


sacrifice was made. Some things make very deep and 
very lasting impressions, and the martyrdom of Jerome, 
as will be seen, did this. 

As the rise of man comes from one generation stand¬ 
ing on another, tracing the relationship between those 
who have passed on, and those here, is not only an inter¬ 
esting, but important study. 

That the rise of man is from generation standing upon 
generation, is a plain and open truth. By this, it is seen, 
that if the generations serving as a foundation are weak 
and rotten, that the one resting upon them must neces¬ 
sarily sink to the level of that under it. 

And it is also clearly to be seen, that it will rise accord¬ 
ing to that from which it comes. Generations are made 
up of individuals good and bad, like trees in a forest. 
And as in all cases, the great and the good make the 
best and most, lasting building material—although the 
bad is often chosen. Individuals dropping back into the 
earth are like sticks, stones pebbles, trees and mountains 
sinking down. They are of all kinds and varieties, great 
and small; and they are remembered according to their 
life and work—they could not be remembered for any¬ 
thing else. The largest, the strongest; the grandest and 
the best, naturally furnish better and more lasting build¬ 
ing material for a foundation, than pebbles, twigs and 
crooked sticks. 

That which is least indestructible is of greater value 
and attracts more to it than that without character and 
strength. With man, the strongest characters make the 
strongest and deepest impressions; the most lasting im¬ 
pressions. And some make impressions that never die—- 
impressions that keep spreading and growing; rooting 


211 


deeper and deeper; as shown by the martyrdom of 
Jerome. Consuming his body by fire did not end his life 
or work; it only served to kindle an inextinguishable con¬ 
flagration that brought freedom of thought. 

The fire that burned Jerome of Prague, fired the life 
and spirit of John Zisca, and made him one of the greatest 
—if not the greatest general, ever known. 

If ever a man was inspired and became invincible, it 
was Zisca through the martyrdom of Jerome. It was 
thus, that Jerome did through dying that which he could 
not have done by living. The fire that consumed him, 
fired Zisca to gather and lead armies that could not be 
conquered. 

There is nothing between the lids of the Bible that 
show a man to be more inspired than Zisca. With or with¬ 
out eyes, he led his followers to swift and certain victory, 
" until his name became a terror to all opposition. 

He was born about the year 1360. His birthplace was 
the open field, under the shadow of an oak tree. Truly 
a child of nature, as well as a child of God. He was in 
advance of the Reformation—a greater leader than Crom¬ 
well or Napoleon; he struck blows for freedom of 
thought and liberty of conscience that made them living 
principles. His great work is one reason why freedom 
is an established fact to-day. 

His name and memory will stand forever, because the 
principles for which he contended are the greatest of 
foundation stones. His work is the seed of progress—the 
spirit of which is found in our Declaration of Indepen¬ 
dence and National Constitution. 

We now come to the law whereby acts are discoverable 
and made known; we now come to answer why a man 


212 


looms up above the average .individual like a church- 
steeple above the sidewalk. 

To tell why he stands like a giant oak against wind and 
storm, when those around him seem weak and unable 
to rise. It is because he is led by the spirit of John Zisca, 
inspired by the martyrdom of the one whose name he 
bears. 

The name Jerome represents a principle that fire can¬ 
not destroy or time efface. Through martyrdom, his life 
became a light by which to build, and an inspiration for 
building. 

From the birth of John Zisca in the open field, under 
the shadow of an oak tree, from the flames that consumed 
one who died for truth, to the birthplace of a boy in a log 
cabin in Canada, over four hundred years later, we find 
the spirit that moved Zisca alive in the breast of the Elder 
Hill. So much so, that he gave the name of Jerome to the 
boy who had then come to enter the battle of life; and 
results show, and will continue to show, that he planted 
the name and principle on good soil. 

It is easy to follow a chain when the links are united. 
But to gather them up and put them together when widely 
scattered, is a different proposition. 

What is it that moves men to act and do? It is im¬ 
pression. What is the cause of impression ? It is some¬ 
thing pressing upon the individual, the country, or the 
nation. When it comes to that which impresses man, 
there are as many causes as there are different things in 
existence. That people have been, and still are impressed, 
is as positive as existence itself. What is the result of im¬ 
pression ? It is action according to that which makes the 
impression—or should be at least. That the greatest and 


213 


most lasting impressions come from that which survives 
time, can not be questioned. 

The past and the present can be correctly united by 
a chain formed from impressions, if the chain clearly 
connects the present with the starting point. 

This is not advancing or introducing spiritualism, it is 
a presentation of that which can be seen and felt by every 
one in their ordinary senses. 

That Jerome of Prague lived is as certain as it is that 
George Washington and Abraham Lincoln lived. That 
he was burned at the stake for that which he believed to 
be right, is as certain as it is, that Lincoln was assas¬ 
sinated, and that his mortal remains are now resting in a 
tomb. 

That the life and death of Jerome made, deep and last¬ 
ing impressions, impressions that are just as much alive 
and just as dear to the people to-day as the day he was 
burned, is without question. For the dearest of all things 
to mankind is freedom of thought. The right to build 
according to individual intelligence. 

That there was a war lasting twenty years after the 
death of Jerome to maintain that for which he died is as 
much a matter of history as the history of the United 
States or of England. Every church steeple and every 
graveyard on earth can testify to this. We are not talk¬ 
ing from imagination, or about myths now, but about 
great and everlasting principles. 

NOW WHAT? 

Knowing that principle is imperishable; that it belongs 
to the life, dignity and advancement of man; that it is 
.not only handed down from generation to generation, but 
a God-given part of ourselves; knowing that it is born 


214 


and bred in the heart, brain and blood; is it not natural 
that the spirit of principle should appear and keep ap¬ 
pearing from generation to generation—especially where 
one has come under the ban of that which called forth 
the fire and burning? 

If a father has sought another shore, if he has been 
driven out because.of cherished principles, for that foi 
which a martyr died; if a mother has gone to a wilder¬ 
ness because the estate of her family was destroyed on ac¬ 
count of that which they believed, are not these people 
impressed to a degree, that their impressions are a part 
of themselves, as much as the hair on their heads? Are 
not these impressions ground into them as though chiseled 
on granite? Are they not so impressed with a certain 
principle, that it would be transmitted to a child born 
under these conditions? Most assuredly. Just as much 
as lions bring forth a lion, and eagles bring forth an 
eagle. 

Why did the boy like to read Napoleon? 

Because of the unconscious nature within him inherited 
from his ancestors on account of their love for John Zisca. 
Had the “Heroes of Bohemia” been put in his hands in¬ 
stead of the Life of Napoleon, he might now be the lead¬ 
ing divine of the world, instead of the leading railroad 
man. 

Looked at as an individual, he is beyond comprehen¬ 
sion. If one should think that he had dug all that he has 
done and possesses out of his own brain, that it had all 
come from his own thought and energy, it would surpass 
everything in history or imagination. But when he is 
looked at as the outgrowth of a principle, as something 
that has been developing for centuries, and is still being 


215 


developed; in fact, just beginning—that is different. Un¬ 
der this view, he comes within the range of comprehen¬ 
sion. 

When he is looked at as an instrument in the hands of 
higher power for a wise purpose, then the ordinary being 
feels more natural and not so small. But to look at him 
as being so wonderfully great within himself, would be a 
puzzle too great for the ordinary brain. 

Now, after accumulating millions and uniting conti¬ 
nents by great transportation lines, to say that I am still 
watching over him like an infant just learning to walk, 
would be supremely ridiculous in an ordinary light. But 
from the point I am watching—and for many years have 
been—it is not ridiculous, but of highest importance, 
because of that which is—and is now seen coming. 


216 


CHAPTER XXXIII. 


DREAMS. 

I have long embraced the belief that there are those 
who act through unseen powers and are moved by unseen 
hands. Looking for these relations, by following shadows 
and impressions, has long kept me* dreaming. Dreams 
are a poor support for a family and a slow way to pay 
a mortgage, but where one has fallen into that which can¬ 
not be shaken off, then what? All that can be done, is 
keep on dreaming. 

I have never been permitted to make money. Oppor¬ 
tunities have stared me in the face and been within reach 
of my finger-tips, but when it came to shutting my hand 
on the real thing, all would vanish as a phantom; and 
something would say, “Keep on dreaming.” 

Millions are good and necessary to some, the world 
could not get along without money, but all cannot have 
it in equal quantities. 

Those who devote all their time and thought to getting 
money, know little or nothing of the pleasures of dream¬ 
ing; and that which has been known to come from 
dreams. 

When a man with millions is not able to prolong one 
breath, or take a dollar out of the world when he goes, 
when it comes to this, a dream of the invisible is worth 
it all. 


217 


I have watched over the man with millions and have 
never lost an opportunity to help strengthen his hands 
to gain success; and it has always been a delight to see 
him accumulate. For if my dream is correct, all that he 
accumulates is to help the world in the right way. All 
that he accumulates, is to give wealth a clear and useful 
place. 

It would be impossible to sit year after year in easy 
reach of the sheriff’s hands, and sometimes in them, and 
dream while the foundation rots from under your house, 
if not deeply and sincerely impressed beyond all turning. 
After all, what is a few rotten timbers more or less in 
the search for light and truth ? Great and valuable things 
cannot be had for nothing. What are burdens and pov¬ 
erty compared with the importance of building and es¬ 
tablishing relations between the visible and the invisible? 

There must be an aim and an object in man’s growth 
as much as any other part of creation. 

Poverty is a serious condition, but an exceeding ambig¬ 
uous term. It exists in so many forms, it is hard to de¬ 
fine. But when poverty is all that can be seen ahead, the 
condition is really serious. One thing is certain, every¬ 
thing cannot be had while looking; when a dreamer stops 
to look, other things necessarily stand still. 

Yes, he has millions—and has connected continents 
with the largest boats that ever floated. But what of it? 
If just for mere possession; for mere personal gratifica¬ 
tion ; the fact would not be worth mentioning. But being 
for the advancement of the world, his works and life 
are of interest to the world. His works and millions be¬ 
ing from the highest source, makes him of highest im¬ 
portance. 


218 


This is seen and told not through dreams alone, but 
the clearest vision. Not through conditions that are com¬ 
ing, but conditions here. 

The whole world being a workshop, and every one in 
it a worker, Infinite design is in all that goes on. 

God has a plan, and that will stand regardless of man’s 
calculations or resistence. And' to be interested in this 
plan; to be impressed with its greatness and outcome, 
exceeds all dreams. 

REFLECT. 

Before forming in line to march under The Flag of th* 
Earth, let us get all bearings possible; know the object 
of the march and the order of proceeding. We are now 
forming to march toward “Dominion.” This means a 
long, long march; and much hard work ahead. But the 
power, the glory and splendor awaiting us, are sufficient 
reward. 

When we get there, we are to be above all and have 
power over every living thing. And this is to be reached 
through subduing the earth. The way is so clear, I am 
enthusiastic over the work, and shall devote the balance 
of my life trying to help it along. 

Knowing that something more than talk is necessary 
to reach the desired end, I began several years ago on my 
part of the work. 

All that one can do, is only a germ; a seed from which 
may come development. As in all cases, before anything 
can be done, some one must start and do something, that 
others can see. Ihception, must take the form of con¬ 
ception, before there can be birth and development. 

After having had the home where I have been for over 
twenty-six years, sold three different times on a mort- 


219 


gage, I know something about debt, as well as dreaming, 
and the value of an unincumbered home on the soil. I 
also know something of the value of an object in life; a 
high object; a good object. 

Without an object in life, without a great place and 
possession to look forward to, like “Dominion/’ life 
would be a dreary monotony; without something to look 
forward to with hope, life would be stale, and existence 

flat. . 

A.s the way has been made clear to Dominion, I 
started several years ago to cultivate an unencumbered 
piece of land with a view of making it the first formal 
step; or first block in a universal work of building. 

It is now surrounded by several rows of trees and 
grades to make good roads. 

This might seem like something too small to notice— 
or for a beginning. But all beginnings are small, and 
the first step in anything is only a step at most. 

But when my next neighbor takes a step and puts his 
land in shape to correspond with that which I have done, 
here is step number two, and the great march has com¬ 
menced. This is work, that is already begun; and it will 
not be long before the whole country around me, will be 
a garden with good roads, beautiful fields, and-happy 
homes. But to make it a universal success, the spirit and 
object of the work must be taken up universally, and en¬ 
tered into according to the Creator’s plan. It is object 
and spirit, that lend charm to work—or anything else. It 
is this, that makes contented homes. Without a great 
object and a high outcome, all work is drudgery and 
without animation. 

With an object and an outcome that is elevating, work 
is pleasure and anticipation is contentment. 

220 


This is the dream on which I have lived and am still 
living. 

This is the dream through which I look back, as well 
as ahead; this is the dream, where generations can be 
seen coming and going like turning the leaves of a book. 

It is easy to see, that to organize and get started in a 
work of this nature, that the pioneer, and all who fol¬ 
low, must see the importance and high character of the 
work, and have their hearts in it. And their hearts will 
be in it, when the nature and object of the work is fully 
seen and appreciated. 

There is so much to do, so many ways to go and look, 
in connection with this beginning, that it makes but little 
difference what is said and done first. The most that the 
present effort can possibly amount to, is to give a ramb¬ 
ling introduction of that which has been already done; 
and picture that which is hoped may come. The nature 
of this work is such, that it is necessary to give the intro¬ 
duction a chance to grow; to give time for thinking it 
over, before running up the 'flag. It is enough to say, 
that the flag is fully designed, and that there is but one 
pair of hands to make it. And when it goes up, it will 
be without demonstration or public notice. 

And it is not decided yet, whether the original flag will 
ever be brought out for the public to see. 

If it is, it will only be on one occasion, and that will 
be at the first Annual Congress, at Grand Forks, on the 
16th day of September, 1907, when the flag will be dedi¬ 
cated by as fine an orator as ever stood before an audi¬ 
ence. I know whereof I speak on this occasion, for as fine 
a speaker as there is in the Congress of the United States, 
has asked the privilege of delivering the dedication ad- 


221 


dress when The Flag of the Earth representing all na¬ 
tions, is formally presented to the world. 

This work is such, that time is necessary to let the 
public get acquainted with it. After the dedication, the 
flag that floats in public will be a copy of the original; the 
original will never appear more than once. The original 
will be most sacredly and religiously kept in honor and 
recognition of the invisible power through which it came. 

The only work done thus far in the way of putting up 
the first flag, is to select the location and dig a hole to 
plant the first flag-staff. This has been done. The hole 
is on a government claim near Buxton; on the land sur¬ 
rounded by the several rows or trees, put out and culti¬ 
vated mostly by my own hands, with the grades for 
good roads. 

This piece of ground will form Face No. I, of Block 
No. i, on the Earth in the great work of building, in 
harmony with God’s first words to man spoken through 
Moses. 

The hole was started with my own hands, and finished 
by my son. We were alone; and the digging was without 
ceremony, or notice to the neighbors; and the flag will 
go up in the same way—when no man knoweth. 

It is as plain a looking hole as was ever seen; but to 
my mind, one of the most important (for its size) that 
was ever dug. You cannot tell from the looks of a hole 
just how important it is. You must know. 

It is dug, and about seven feet deep. Now, do net 
spend any time thinking whether I am crazy, or not. I 
am working according to God’s plan given through 
Moses. He is the one to look to and question—not I. 
Instead of spending time thinking of my mind, think what 


222 


the change and condition will be, when all give attention 
to gaining “Dominion” in God’s way. There is nothing 
exciting, strange or unnatural about digging a hole in the 
ground. Buildings are put up with high steeples on therm 
and designated God’s houses; why not raise a flag-pole, 
and run up a flag and give notice that the recruiting office' 
is open for business and call for volunteers to start on the 
greatest of all marches—to “Dominion?” This is the 
question. 


223 


CHAPTER XXXIV. 


THERE IS NO END TO THINKING AND LOOK¬ 
ING. 

The proposition we are up against is real. It is not a 
dream, if trying to reach the end is. 

Many have been sacrificed in battle, and many more 
will be. But many have succeeded. 

People are going in all directions and doing all manner 
of things—and the principal object of the great majority 
is looking out for self, in the easiest possible way, without 
particular thought as to benefits, only for self. This is 
a very selfish and narrow view of life; and the smallest 
of all ways to build. 

Without a move in a certain direction, nothing would 
ever be done in that direction. To get certain things 
done, all must help—as in the case before us. Let us sup¬ 
pose that a way should be taken not endorsed by natural 
order. What would the work amount to? A waste of 
effort and exposure of ignorance. Progression being only 
in the direction of established law; when it comes to go¬ 
ing that way, the exact order of going is immaterial, only 
so it is understanding^ done. Understanding the object 
of a work is of first importance. 

In the present work, it is immaterial what is done first, 
or the order in which it is done. Whether it is digging 
a hole to plant a pole to run up a flag representing the 


224 


earth and all nations; whether it is talking about the plan 
of building; the material to be used; who is going to do 
the work, and what it is all for. Every part is to be 
looked after and done, and the order in which it is talked 
over is immaterial. The commencement is a “hit or 
miss” proposition; therefore, the plan is emptied out here 
on paper en masse, like a basket of chips. 

As the work to be done is universal, and the plan and 
object is suggested by The One who made the universe, 
and all in it, it is necessary to connect worlds in order 
to grasp an idea of the size of the building under con¬ 
sideration. 

Let us suppose that all are ready to enter into the 
work. Where is the organization to work with and 
through? What is there to impress and interest those 
asked to join the organization to carry on the work? I 
only can, and have, presented that which impresses me. 

To start with, we have the Creator of all for a founda¬ 
tion and a guide. This is certainly high enough and 
good enough; there is nothing better, or beyond this. 
Then we have all generations in evidence of the Creator’s 
way. But when it comes to organized effort and growth 
in a certain direction, we find that thus far, no effort has 
been made, worthy to be called an effort. 

What has moved me to commence this work? 

What moved me on the 16th of March, 1880, to enter 
a promise in my dairy saying “I will”—and hunting up 
red ink to write the pledge? The Lord only knows—only 
it is absolutely so. 

That entry was a pledge to keep going and looking, and 
never to get discouraged or turn back. What took me 
by Minneapolis, where I lived at that time and intended 


225 


to get off, to Saint Paul, where I was introduced to James 
J. Hill, a man whom I had never seen and knew nothing 
about? A simple word that a man dropped who got on 
the train at Anoka. He said a man by the name of Hill 
had surprised every one by suddenly jumping out of 
a woodyard into the railroad business; that he was look¬ 
ing around for a location in Minneapolis to build a depot. 
This interested me, for I had held the ground where the 
Union Depot now stands in Minneapolis for eleven long 
years; until it had pulled mv arms, legs and head clear 
off on mortgages. I found Mr. Hill in a little old wooden 
barn of a depot in St. Paul, with his coat off, working at 
his desk. My business was short and simple; all I wanted 
to know was, if he could be interested in that particular 
ground. He asked the price. I told him to pay the mort¬ 
gages and give me what he pleased. He said, “That’s 
a trade, bring on the deeds.” When the deeds were de¬ 
livered, he said, “Now, if you do not get what you want 
out of me, it’s your own fault.” 

Now, you may wish to know what I got. Never asked 
for a cent; never claimed one. The only thing I have ever 
asked has been for his prosperity. 

If you never had a lot of people on your hands, who 
thought they were never going to get out of a “hole” 
with good mortgage security in their possession—(but 
of long standing—there comes a time when the whole 
world seems to stop) to meet a man like “Jim” Hill, as 
he was called by every one at that time, and have him 
pay them all up in full with interest running over; if you 
never had an experience of this kind, you know nothing 
of a real pleasure in life. To get ground for $25 a front 
foot at the front door entrance of the present Union 


226 


Depot, where a man with a mortgage hacr got to thinking 
that it was not worth fifty cents an acre, because interest 
day had passed, it was worth everything to have my judg¬ 
ment approved by a sale of the property, and see a lot of 
distracted creditors go off with their money—; that they 
could not eat any more than I could the mortgaged 
ground, if we were both starving. 

Since this transaction, Mr. Hill has always seemed 
like an angel to me. This was my introduction to him, 
and my bond with him now. 

Great changes have taken place since the first meeting 
—wonderful changes. But no opportunity has passed 
where I could hold up his hands but that it has been done. 
Not a cent have I asked for anything I have been able 
to help push his way, and not a cent do I want on that 
account. In fact, I could not take one in the way of pay 
for myself without vitiating my work. 

Spirit and virtue is not a matter of barter and sale. 
There is no such thing as a virtuous prostitute; there is 
no such thing as selling virtue and retaining a pure char¬ 
acter. When virtue is sold, character goes with it, the 
same as a hide goes with a carcass. The world may not 
know that you have parted with your virtue. But you 
do—and one other. The one who sells and the one who 
buys have knowledge of the transaction. 

There is a positive, living, fighting strength in virtue. 
It has its own spirit and its own qualities that only virtue 
can possess. When spirit and quality are lacking, then 
all is lacking—to build against time. 

This is not the work of a paid employee; this is not 
something in the nature of bargain and sale with a rich 
man. This work comes from the heart, the same as a mis- 


227 


sionary goes to foreign lands to preach the gospel; only 
I see it nearer home; right under my feet—at my own 
door; on every inch of ground in the world. 

This work is an effort at the demonstration of prin¬ 
ciple—an effort at the recognition of creative light. 

A man can be strong in some ways, and exceedingly 
weak in others; positively deficient. He might have all 
the money in the world and no spirituality; not even pop¬ 
ularity or respectability. 

A man cannot devote all his time and thought to one 
thing, and be equally great in the opposite direction. If 
a successful money-maker, he could never spend the time 
that I have* wandering in thought all over and around 
creation; not aimlessly, but looking for something un¬ 
seen. 

I can go, see, return, and tell what I have seen; but 
when I get back, the mortgage on my farm has been 
growing every minute while I have been gone. Then 
the question is, “Why don’t you stay at home and feed 
the hogs, and not have a mortgage?” That is all very 
good, but there is so little difference between a man who 
can only feed hogs and never thinks of anything else, 
and the hogs he feeds, that the man who takes a trip 
to the moon with a mortgage tied to both legs to pull 
him back, is just as well off as though he spent all his 
time feeding and associating with hogs, and never saw 
or thought of anything else. So I am not classed among 
financiers. If I was, I would not be doing this. If a 
money-lover, this work would never appear. We cannot 
have everything; so this is my part in creation. For 
which I neither deserve praise nor condemnation; it is 
something that I have been unable to turn from, or get 


228 


away from; for I have tried in every way to resist it. 
I am a machine as much as any one could be. Moses 
may have been impressed, but he was a machine just the 
same. 

Yes, Mr. Hill has money, and plenty of it. But what 
is it all for? Has he gotten hold of it just for the sake 
of having it and pushing others aside to show his 
strength? What good would that do the world? 

I am impressed to say, that he has come in possession 
of it for a special purpose—as the custodian of a trust 
fund. 

I am not speaking now as one who has just jumped 
out of a haymow and trying to advertise myself as know¬ 
ing a millionaire. My work is of long standing and in a 
field without dictation or competition; a field of high 
order for a high purpose. 

We say that the rise of man is from generation stand¬ 
ing upon generation. This being true, what do all gen¬ 
erations stand upon? The Maker of all, do they not? 
Then God is the foundation of all foundations. 

When generations can be traced directly to the Head 
of All, the chain is complete if the connection is not so 
clear. Whether hooked or welded, it makes no difference, 
if the chain holds when pulled on. 

Where God is connected with a particular generation, 
through fire and martyrdom, there is a foundation on 
which to build, that is fixed and certain; the starting point 
in this work, is with a man in flames; with song and 
prayer on his lips, rejoicing in God’s truth, while his 
body is being consumed by fire. Here is a man who was 
thoroughly tried. 

The starting point in this work, is with Jerome of 


229 


Prague, where he passed to the unknown through fire. 
Here is a starting point, and a foundation stone, that is 
known and fixed. From this point, the generations we 
are building, upon started to grow. And when we reach 
the present, we find a man bearing the name of the great 
martyr, who has accomplished wonders and has most 
wonderful possessions; and when his growth and makeup 
are looked into, it is found that he is more than an indi¬ 
vidual. He is found to be a register through which the 
vibrations of growing man are recorded. 

Had he not been a great financier and world-wide 
builder, he might have been one of the greatest musicians 
or poets. For he now plays on a harp different from all 
others; one largely constructed by himself and particu¬ 
larly adapted to his genius. It is made by stretching two 
long, strong, steel strings over the earth, in such a way, 
that under his touch, their vibrations are felt from distant 
China to busy London. 

It rings upon the prairies, it is heard upon the plain; 

It echoes in the mountains, then joins the mighty main. 

His time does not suit all, at all times; but the most of 
them dance to it, just the same. 

It is not necessary to ask what his future will be—that 
is fixed and settled. As nations grow nearer and nearer, 
he will be appreciated more and more. Long after he has 
joined his namesake in the Great Beyond, the harp that 
he leaves behind will play on. As the wheels of com¬ 
merce press its strings, to coming generations it will play 
a requium to his memory. Growing cities will be his 
monument, and waving fields will bow to his name. 

This is not an experimental or sensational work; that 
which is being presented has passed the experimental and 


230 


dream stage—it has been tried and found correct—more 
than once. 

“Jerome” is the real subject under consideration, of 
which “James” is but the reflection. 

The best evidence of having the key to the life of 
James J. Hill through Jerome of Prague, is, that the key 
fits and works when tried. 

To say that you have been experimenting with a mar¬ 
tyr’s life and the affairs of a millionaire for years, and 
have found results, the same as experimenting with con¬ 
ditions under any natural law, may seem beyond reason 
and belief. But thus far, all is satisfactory. 

My belief is, that man’s future is certain and fixed; and 
I am inclined to the belief, of universal salvation. I be¬ 
lieve that God made man for a high and certain purpose, 
and that as soon as man’s eyes are fully open, that he will 
take the right course as naturally as a stone rolls down 
hill or as smoke arises. 

To say that I have experimented with a martyr’s name 
who passed on nearly five hundred years ago and a mod¬ 
ern millionaire, as you would try wireless telegraphy, or 
something of that kind, may seem cold, unspiritual and 
brutally coarse. To make a statement of this kind in 
cold blood and put it in cold type may seem beyond the 
bounds of rational thought. 

But as Jerome walked into the fire and gave his life, 
it is certainly within the bounds of reason and all sense 
to speak upon the effect and sacrifice of that life, hun¬ 
dreds of years later. If man’s life is good for anything, 
if it counts for anything, if principle is worth dying for, 
it is not only right, but the most rational of all things to 
keep it before the eye and in the heart. 


231 


If the living and the dead have no connection, and are 
of no use to us, what can they be good for ? If they can¬ 
not help humanity, if they cannot help build up the world 
by living or dying, they neither reflect credit on God nor 
the human race. 

But if in the great, growing, advancing world, an in¬ 
visible hand can be recognized leading the way, and furn¬ 
ishing light, then we are somebody. Then we are grow¬ 
ing in the right direction; then we have our bearings 
and the foundation on which to build in all directions 
to an unlimited extent. The man .who does not believe 
in a guiding hand is in darkness. If this is not true, why 
do all churches, Sunday-schools, and the conscience teach 
it? 

Does God have deputies? If not, why not? What 
is the difference between a deputy and a servant? If 
a minister of the Gospel is called the servant of God, 
what is the martyr who passes directly to his Maker 
through fire? With all reason and reverence, he can be 
called a deputy. And as he left the earth a witness of 
eternal truth, he would remain a better witness and have 
a greater influence after passing into the invisible state. 
As he went with his eyes wide open and called upon those 
applying the fire to stand in front of him, that he might 
look them squarely in the face; saying that if “a coward,” 
he could escape death, what kind of a man is this ? One 
of the very greatest. 

The right material to connect worlds—the right mate¬ 
rial to show that man is immortal—the right material to 
make me think that you are immortal, and related to him 
through immortality. The right material to make you 
think, that he was grasping the hand of the Almighty 


232 


when he was talking to those around him when in the 
flames. Here is a light that cannot go out, and never 
will go out; without God closes His eyes on all existence. 
Here is a light like any other natural law proposition in 
connection with man and the earth. 

As man grows and spreads in a material way, what is 
the result of growing and spreading? It i s a call for 
transportation and communication. Communicating and 
transporting used to be infrequent and very slow com¬ 
pared to the present. If a letter was received from a 
great distance once in six months, or a year,, it was all 
that was expected. Within my recollection, I have seen 
a letter come to the postoffice with twenty-five cents post¬ 
age due on it, to be collected before delivery—like an ex¬ 
press package. Only for people spreading out over the 
earth to a great extent, there would be no call for ex¬ 
tended ways of communication and transportation. If 
they lived within calling distance of each other, all that 
would be necessary, would be to call. There would be 
nothing to suggest the mail-coach, the telegraph, or tele¬ 
phone. It is the spreading and growing of man that does 
all the suggesting and calling. 

It is the same with people going to another world; 
their departure from us, brings up the subject of com¬ 
munication. But thus far, it is a problem to be solved_ 

not something solved, and the solving can only go on as 
man grows to do it. So the growth of man is not only 
a natural principle, but a principle within itself, to solve 
itself. 

It is condition that makes suggestion and creates de¬ 
mand. It is the infernal regions that suggests looking 
for a better place—and all know what that place is called. 


233 


There are a great many transportation men, but there 
is one who has been developed for a particular pur- 
pose; according to my reading. 

There is one whose work is to be looked u P° n 
specially designed to open the way to “Dominion like 
a snow-plow cutting through drifts; and he is called into 
the work through the invisible. Through the one who 
sang “Hail, Festal Day,” with a face illumined with 
smiles when passing from human form into a living prin¬ 
ciple. 


234 


CHAPTER XXXV. 


CAN INFLUENCE AND RESPECT BE RETAINED 
IF THE TRUTH IS TOLD? 

If the truth will not stand, what will? 

The truth is that which is so. If that which is so will 
not stand investigation, then we have no foundation. If 
investigation shows that we are standing on the wrong 
thing, it is time to change; time to move on, and look for 
the right thing. 

Too much light is worse than none. Too much is a 
consuming fire. The effect of being consumed is dark¬ 
ness. So in presenting a key and investigating the un¬ 
seen, it will not do to turn from a pleasing heat to a con¬ 
suming flame. 

Connecting the seen and the unseen is the most deli¬ 
cate of all undertakings. 

Where only one side is seen, or can be seen, in the ordi¬ 
nary way, successful trial is the only evidence of the 
unseen side. 

Suppose you were issued into the presence of one who 
had been five hundred years in eternity, and that you 
were fully conscious of the identity of the one you were 
before. Have you the slightest idea as to the effect it 
would have upon you? Without you had developed into 
a state, or been prepared for a condition of this kind 
through time, this would be your death scene. 


235 


The approach to certain conditions is very long and 
dim. Nothing greater than shadows and impressions 
indicate the way. The reason of this, is to give time for 
growth. Growth and evolution are God’s ways of dis¬ 
posing of time. It is growth and evolution that break 
the monotony of life and bring pleasing variety to man. 

We have spoken of a key to a man’s life. This is not 
a play thing; something to be given to the children to 
rummage a house; to ransack closets and garrets to sat¬ 
isfy curiosity. It is a combination lock, set on the intri¬ 
cate numbers of the twelve lines forming the sixteen tri¬ 
angles. If you understand this combination, you will 
find the key in your own makeup. And all you will find 
after finding it, will be, that there is something most won¬ 
derful to unlock, and that there is something on the in¬ 
side of great value. Knowing this, is all that is neces¬ 
sary to know. As long as there is a way to open a closed 
door, and you know that there is something of value back 
of it, and you have faith that you are not looking and 
waiting in vain, you have and know all necessary to per¬ 
petuate happiness and advancement. 

“And when he was demanded of the Pharisees, when 
the kingdom of God should come, he answered them and 
said, ‘The kingdom of God cometh not by observation; 
neither shall they say, lo here! or lo there! for, behold 
the kingdom of God is within you.’ ” Luke 17, 20-21. 

Here is sufficient authority. Here is authority from 
one who performed miracles and arose from the dead. 
He says, “it cometh not by observation.” This must 
mean that we grow into it, through progression. That 
is the way I am impressed. 

Not only hundreds but thousands can testify to my fog- 


236 


cabin trip, and the sale of a book of which I was author, 
entitled, “What I Think After Thinking.” 

The book was written to present the life of James J. 
Hill, and it was very full of “James,” and also of 
“Jerome.” 

But conditions were such, that one hundred pages were 
taken out of it, and all reference to “James” and 
“Jerome” put aside. And only those parts pertain¬ 
ing principally to man’s relation to the earth and the un¬ 
encumbered home on the soil were circulated to serve 
as an introduction to that which might follow—and now 
does follow. 

Political and public sentiment were such towards Mr. 
Hill at the time “What I Think After Thinking” was 
gotten out, that conditions were not favorable for that 
which I had to offer in reference to him. Writing was 
commenced on his inspired life over fifteen years ago— 
as unpublished matter will show. 

Now, you may wish to know, what part Mr. Hill has 
in my work. Not the slightest; either through knowl¬ 
edge, suggestion, or agency. Not a hint; not a word. 
He has no more to do with any of my work in reference 
to himself, than he has for having hair grow on his head. 
He has no more to do with it, than a wheel under one 
of his box-cars. Neither is this work the presentation of 
myself. It is the presentation of certain principles with 
which my life is connected. 

Talking about a key is not evidence. Seeing it turn the 
bolt in the door is the only evidence. 

If infinite design is back of a plan, that plan will suc¬ 
ceed. The operator, or the one through whom it is 
shown is immaterial. The one through whom it is shown 


237 


cannot assume either credit or responsibility. Sticking 
to the plan and following it to the end; following that 
which leads, and presenting that which is given to be 
presented, is the only credit. 

The sale of the book went well without any connection 
with, or reference to Mr. Hill. Instead of having any 
recognition from him, I sold my seed wheat to buy trans¬ 
portation on his road to get started. This was as it 
should be. For no one can buy favors of the unseen or 
sell them. He must be impressed to go forward, and go 
through that which impresses him—He can not go as the 
hired servant and tool of Mammon. 

The book was imperfect and bungling, as an author 
would look at it. It was gotten out by a job printer, 
without being submitted to critic or publisher. 

Let us suppose that a man or woman felt deeply im¬ 
pressed with some particular thought; and instead of 
following that which impressed them, that they should 
go to consulting the neighbors to see what they thought 
about their impressions. What kind of inspiration would 
this be? According to all rational ways of thinking, if 
the neighbors were to be consulted, the spirit would im¬ 
press the neighbors to write and speak. If any one 
should call on me to know whether I thought they were 
inspired or not, I would report them to the Judge of 
Probate. 

Do the work, and let the world judge. And when 
judgment is passed, it may be found that you are a fool, 
instead of one inspired. These are chances to be taken. 

The only thing to inspiration is, are the impressions 
from the right source? Are they correct? This can 
only be told by trial and waiting for time to confirm the 
test. 


238 


If working under impression, and you are fully im¬ 
pressed with that which impresses you, no matter how 
dark the way, start the work. If right, the way will 
open. 

In St. Paul, on New Year’s morning, 1899, I looked 
out and saw Mr. Hill standing on the opposite side of the 
street saluting the flag on my cabin and recognizing my 
presence. I did not send for him; nor was I looking for 
him; but he was there, with his hand waving. Not 
another one in the city stopped and saluted the flag but 
him; but he did it very positively. Recognition was all 
that was wanted or necessary to prove my work and the 
fit of the key. It turned to his benefit, as seen in the 
work of the modern pilgrim. It was the first practical 
test of the key. 

After this successful trial, the key was not called into 
use again for two years; until the excitement came up 
about the “merger.” When politicians and editors were 
standing on house-tops sounding the alarm of dangerj 
claiming that an attempt was being made to swallow the 
country. 

The opposition to the merger was so great, that it 
was exceedingly unpopular to speak in favor of Mr. Hill 
in any way. A word in his favor was like being called 
a “scab.” Conditions were such, that an attempt was 
made to call a meeting of the governors of different 
states to take action. Even the president of the United 
States and the Attorney General joined in the chase. 
Mr. Hill was like a stag at bay. 

One politician was particularly loud and long-winded. 
But having short legs and a heavy body he was not a 
fast runner. He gave great tongue—but of a vain-glo- 


239 


rious nature. The sound of his own barking seemed to 
be self-satisfying and self-entertaining. * He got every 
one excited about a wolf appearing to destroy the un¬ 
protected flocks; and called on politicians, office seekers, 
and neighbors, alike, far and near, to come and help him 
catch the lambs and get them home where they would 
be safe. And when people rallied to help, it was found 
that he was running after a jack-rabbit for a lamb. 

When the masses get turned on a man, from misrep¬ 
resentation or otherwise, he naturally feels as though 
he had something to look after; and if he has any friends 
visibly or invisibly, the time for them to appear is when 
the wolves are howling and the dogs barking loudest. 
Here was the occasion and the call for the visible as well 
as the invisible. 

As I know this man as no other one knows him; as I 
have followed him, as no other one has, or ever will; 
here was the occasion, by having the key, to present him 
in his true light. 

The true light business is a wonderfully delicate and 
peculiar business. To make your subject and yourself 
properly understood, is often like trying to carry a pail 
of water on your head; where the least misstep might 
cause the pail to fall and soak you from head to foot, 
without demonstrating anything; only that you were 
soaked, and the true light had been put out, or never 
seen. 

We have stated that neighbors should not be consulted 
about impressions: that the only test is putting them out 
and letting them stand or fall on merit. We have stated 
that if infinite design is back of a plan, that that plan 
will succeed. That the operator or the one through whom 


240 


it is shown is immaterial—that the one through whom it 
is shown cannot assume credit or responsibility. 

The neighbors are not writing this book; therefore, 
we take our own medicine and stand by our own doctrine, 
If God is with us, He is with us; and nothing can turn 
Him. If not with us, He cannot be coaxed. In dealing 
with the invisible, you must go as impressed by the in¬ 
visible. This can only be done through your invisible 
nature, and studying that from which the impressions 
come. There is no “hocus-pocus” about it. It is all on 
a natural law basis, and done in a most natural way. 
Study well that which impresses you. That is the key. 

Before going into detail, let us look at facts here, just 
as they are. Here is a man, known as Budd Reeve, he 
says that he has been working for many years on certain 
hidden lines. That he has been following a certain very 
rich man like an infant just learning to walk and is still 
following in that light. A condition arises where the 
rich man does not know that he is being invisibly fol¬ 
lowed for good or bad—or by any one, visibly or in¬ 
visibly. He does not know that he has been thought of 
in a certain way; and the public do not know it. Here 
is a condition, where to emerge from darkness and as¬ 
sume a certain relation—and that a very high one; that 
there are great chances that everything might be upset; 
your subject brought into ridicule, and yourself into con¬ 
tempt. While the work and the motive might be right, 
without conditions are such, that a presentation can be 
safely made, you may be putting something into the 
fire, instead of planting it to grow. Here is a condition 
where neither side knows you: neither your subject nor 
the public. Here is a condition where a hired servant 


241 


would be a farce. Here is a condition where only the 
truth will stand, and that on its own feet. The wind is 
blowing from both ways, and my man is being hunted 
as well as hunting. To come forth now is the problem. 
What is to be done? If entitled to anything, you are 
entitled to my full confidence. 

On this occasion I was called to commune with the In¬ 
visible—with the shadow that has long held and led me, 
and after being kept two weeks in an attic room, going 
and coming, without changing my shirt, on Saturday 
evening, the fourth day of January, 1902, like the dove 
leaving the ark, I came forth with an address for the 
public, and a message for Mr. Hill. I was called to take 
the message the last thing before leaving the room. The 
first and only message of the kind that I was ever called 
upon to take and deliver. You would like to know how 
one feels, sitting solitary and alone, with the silence of 
the grave around him, taking a dictation without wire 
in sight, or sound of instrument. . You can only know, 
when called to take one. I held a lead-pencil, and the 
dictation came with the rapidity of lightning; so fast 
that I slackened to make my hand-writing plainer,—when 
a voice said, “You fool, you are not practicing penman¬ 
ship, you are taking a message.” The message came as 
follows: 

“To James Jerome Hill: 

“The gods do not argue or consult. They command. 
But in this instance, to prepare you for that which is com¬ 
ing, your servant draws the curtain that you may catch 
a glimpse of that which is ahead. 

“Your desire has been advancement and power. Let 
this desire continue; and keep advancing. Your labors 


242 


are constantly taking you towards higher ground and 
broader fields. 

“Wealth must be accumulated and power gained be¬ 
fore it can be used. You have gathered both. Wealth 
and power is a harvest to benefit mankind and bless the 
one who sows and reaps. There is waiting for you a 
bright crown. Do not turn from it, or cast it aside; nor 
ask from whence it comes. It is enough to know that 
it is for you. The hands that bring it, are immaterial. 
The one who sends it, is another thing. In time you 
mav know all. The dangers as well as the importance 
of the work I am sent to do have been weighed and 
measured. You are not asked to direct, you are simply 
asked to accept good things. You are asked to co-oper¬ 
ate in helping elevate yourself to the highest lines. 

“In addition to a dissatisfied public, with which to con¬ 
tend, it would make it doubly hard not to be recognized 
by the one I am sent to serve. At least, one side should 
be on the side of the laborer. You are not asked for 
money. The dews of Heaven are not kept for sale at any 
bottling works on earth. Purchased friendship and hired 
mourners are all off the same piece. Virtue cannot re¬ 
main virtue and be sold at any price. If all creation 
was named as a price, the acceptance of it, would kill 
virtue. 

“I simply bring you a message; my work is in the na¬ 
ture of a gift. The appreciation is yours. Messengers 
are usually sent ahead, that preparation may be made to 
meet conditions. 

“Public favor is yours, when the world is made to know 
you. The time for friends to appear is when needed. 
If allowed to serve in my own style and way, the respon- 


243 


sibility is mine. Failure means my humiliation—success 
your glory. 

“There are powers that can make it as bright around 
you as noonday—and brush away clouds as cobwebs. 

“Suggestions will be agreeable as to time of proclaim¬ 
ing the coming light. 

“I will call at your office for approval or disapproval 
of that which is offered. 

BUDD REEVE. 

“To James Jerome Hill, 

“St. Paul, Minnesota, 

“4th January, 1902.” 

The original message has never been out of my pos¬ 
session. And on one margin is written, “A copy of this 
message was delivered at J. J. Hill’s house, 7 : 3 ° P- M., 
4th of January, 1902, by Budd Reeve, himself,” and on 
the other margin is written—“No human being but my¬ 
self knows of this communication.” 

I called at Mr. Hill’s office the next day, but did not 
see him. Not a word or a reference has ever passed be¬ 
tween us on this, or any subject pertaining to it. This is 
the first intimation of the existence of such a communica¬ 
tion, excepting the copy delivered to Mr. Hill, without 
it has been his pleasure to reveal it. 

The records show that the message was delivered at 
7:30 P. M. by myself. I never had my foot in Mr. Hill’s 
yard before or since; and when I approached the house 
I was struck by this thought: “If Lazarus sees me now, 
I wonder if he will say, ‘there goes another fool to the 
house of Dives.’” A house servant came to the door; 
I handed her the roll comprising the address and the mes¬ 
sage, with the simple request that it be handed to Mr. 
Hill. 


244 


On the 8th day of January, I delivered the address in 
full before the Grain Growers and Stock Raisers’ Con¬ 
vention at Fargo, North Dakota. 

That part of it touching upon the unseen, called the 
key to this life, was follows: 

“While Mr. Hill has been searching for passes over 
the Rocky Mountains and tunnelling under them, I have 
been searching through other worlds for his divinity—• 
to find out what makes him such a wonderful man. 

My real acquaintance is through this. It is through 
his divinity that his greatness comes. It was a long, 
hard task to find this; but through clouds, darkness, and 
worlds, I searched until rewarded by success. 

While Mr. Hill in many ways is one of the greatest 
men living, this is written as much to express sympathy 
for him as admiration. 

While weak and envious men are cursing him and 
trying to block the wheels of progress by placing all man¬ 
ner of objections and burdens in the way, the gods are 
leading him on. 

While envious hands are trying to tear him down, to 
the desert that was never watered and the plain that was 
never tilled, the Ruler of the universe sends copious 
rains and dews to bless the poor man who has gone to 
make a home along his extended lines; and while small 
and narrow men are cursing him, Providence smiles and 
gives the desert home-seeker a harvest that fills his pock¬ 
ets with gold, as in mockery and contempt of the argu¬ 
ments against him. 

Why should not the people of the northwest, and es¬ 
pecially the people and farmers of North Dakota, honor 
and bless this man; and not only stay by him, but fight 
for him. 


245 


I am often asked what my real occupation is; whether 
it is farmer, newspaper man, politician, author, or in¬ 
ventor. 

For the last fifteen years my thoughts have been wan¬ 
dering through different worlds to find a pass for Far¬ 
mer Hill into higher and grander regions, when he has 
finished his work here. 

Thus far, he has laid a few ties and rails, and built a 
few little lines on a little ball of earth, and is carrying 
around a few people. I do not say that he is going to 
connect future worlds with a railroad, but I do say, that 
through him will be seen the the shadow of worlds be¬ 
yond. 

I further say, that this world will be improved and 
made better on account of his living. 

To say that his life and works are a perfect reflection 
of things gone before, and that the intelligence directing 
him can be located and named, may sound like insanity 
or dishonesty, but think of this as you may, it does not 
alter facts. 

The power back of him was no common man on earth, 
and he left with a determination of being heard from 
later, and the work is in progress. 

Moses did not get into the promised land; there is 
failure in human works; death puts out lights and buries 
secrets, but without Providence orders otherwise, a real 
glory is coming to the world through James Jerome 
Hill; his true life is just commencing to unfold. The 
lights around him are beyond human hands to touch, 
and his enemies will be as dust before the wind. For 
years the true power has been known to me; it is one in 
whose hands-he is but a mere babe; it is one who lived 


246 


long before his father was. There is something grand 
and sublime in this man’s life. From his first start, all his 
works have been toward the setting sun; until now he 
is approaching the sunset of life. To see this man 
and his works going hand in hand towards a golden 
sunset, is a picture worthy of angels. And then to think, 
after all that he has done—of the days and years of con¬ 
stant labor; starting without a dollar and an unfinished 
education; think what has been done through his 
genius; think how, without a dollar of aid from the gov¬ 
ernment, he has exceeded all works which the govern¬ 
ment has aided; think of the country he has opened up, 
and the happy homes that have come to poor people 
through him; and then to think that he should now be 
hunted like a wild wolf with a den of cubs, is toa low 
for consideration. 

It is unfair to take away the credit of a work by mak¬ 
ing it appear that it is done because forced, before the 
worker has a chance to prove his intention. If I find 
that I am mistaken in my position, I will be the first to 
leave Mr. Hill and work for the highest interests of 
the people, as I now believe that this is his intention. 

He seeks control, let him have it; with it he assumes 
great responsibilities. If he wants it for any other pur¬ 
pose than the glory of God and the advancement of hu¬ 
manity, then I 'am mistaken. 

When the people have all the power in their hands 
to make laws, elect courts and change constitutions, why 
should they fear the man who has furnished more happy 
homes than any one who ever lived?” 

Here is a public utterance, made years ago—with 
Jerome of Prague as plainly before me as Mr. J. J. Hill 
was at the same time. 


247 


Assertion is nothing. Facts must be shown. Getting 
out of the shell; breathing and growing is the proposi¬ 
tion. We claim to know certain things; we claim to pre¬ 
dict and prophesy, and receive messages. Can any one 
else be made to see and believe this? 

Speaking of the invisible is like mist before the sun. 
It evaporates in the light—but may be seen through 
the freshness of vegetation. Let us see if this is entirely 
of that nature. It is well known that an infant creeps 
before it walks, and walks before it runs. This work 
is a creeping infant. But it is creeping towards a walk 
and the light. 

A few days after my address, Mr. Hill appeared, at 
Fargo and presented the “merger” from his standpoint. 
At the close of his address, which was before as fine an 
audience as ever listened to a speaker, I presented him 
publicly to the world, as “Jerome the Third.” Only for 
seeing and preparing ahead,- this would have been im¬ 
possible. Only for preparing the way by an address 
in advance, presenting the unseen, this declaration would 
have been a risky, dark-lantern move. 

Probably, twenty-five hundred people heard the an¬ 
nouncement. It was the hardest trial of my life. But 
an invisible voice said to me, “If the announcement 
comes from one who is drunk or crazy, the truth remains 
the same. A mouth-piece is a mouth-piece only—speak.’ 

Witnesses by the hundred, of the very best, can tes¬ 
tify to the announcement, including “Jerome the Third.” 

It is five years since a seed was dropped by a sound¬ 
wave from the voice of a single individual—but the 
prediction made in the speech, and carried in the mes¬ 
sage have been made good through Mr. Hill s growth. 


248 


He has kept going up, and up, the ladder of success, 
without faltering or stopping, and is still going. And it 
can be stated with absolute certainty, that his real life 
is just beginning. Time will tell the correctness of this 
reading. 



249 


CHAPTER XXXVI. 


AN ADDRESS TO THOSE WHO ARE PUT; TO 
THOSE WHO WILL BE PUT; AND TO THOSE 
WHO WILL STAY PUT. 

Fellow Strugglers: Twenty-six years looks like a 
long time to introduce a subject as subjects go. 

Fifteen years getting acquainted with, and learning 

to read it. 

Four years after finding the key, before starting with 
the cabin to present it— then leaving the live part of the 
subject behind and making a dumb trip without it Then 
waiting four years, before finding an opportunity to 
speak about it: then waiting five years more for the 
subject to grow to prove its truth. 

This looks like a long, slow work. But everything 
considered, it is remarkably swift. 

When it is considered how long the world has been 
standing; how many millions have come and gone; 
how many millions are now here: and that since looking 
into the invisible—or since the invisible looked into me; 
all within twenty-six years; that a hole has been dug to 
raise a flag-staff to float the Flag of the Earth; (some¬ 
thing never before heard of) ; that a banner has been 
fully designed through the invisible; that the plan of 
building has been accepted, and that we are now ready 
to go on with a work in which all generations have been 


250 


interested—but never before formally entered into: twen¬ 
ty-six years to get ready for all this, is but the tick of 
a watch. 

It is very beautiful and interesting to read from the 
invisible. It is very inspiring to go to a log-cabin in the 
wilderness and see exiles and refugees bending over an 
infant in a home-made cradle. And as years roll by, 
see this infant entering into the valley of old age in 
possession of millions; a very power on earth. And when 
it is asked, “Why is this,” to have the answer come; 
“All that you see in and through him, is but the reflection 
of a martyr’s life, whose name he bears. 

That which you see in and through him, is the fruit 
of freedom; a rebuke to assumption. 

That which you see in and through him, is the light 
of centuries shining through man; as evidence that 
truth and liberty of conscience cannot be suppressed. 

That which you see in and through him, is to show, 
that it does not belong to king or priest to fix the bounds 
of growth, and regulate greatness. That which you see 
in and through him, is to show, that thought is like 
running water; that you may dam the stream, but in 
time the water will rise above the dam and flow on. 
That you may keep damming and damming, but the 
water will keep rising and rising, flowing on and on. 

In this light, as an object lesson, the man is grand 
and beautiful. And it is in this light, that he is being 
considered: and in this light we will leave him—pre¬ 
suming that you have read “Heroes of Bohemia.” 

To say that his life is a reflector of higher powers; 
that a relationship can be traced through him connect¬ 
ing the seen and the unseen, by which the past and 


251 


the future can be read, is standing on high ground in 
a pleasing field. But what would it all amount to, if 
not for the benefit of the world and mankind generally? 
Or, what does it amount to, if mankind cannot see and 
meet it in the right way? If only an entertainment, it 
is no better than any other magic lantern show. If with¬ 
out spirit; if it is not reading man’s developement 
through the highest relations, then, it is without partic¬ 
ular value. 

In a clear, cold winter night, the Aurora Borealis look¬ 
ed at from a North Dakota view-point, is very beautiful. 
But I would not care to stand out of doors, forty degrees 
below zero, barefooted, to look at it. If standing in 
a warm room looking through double windows, it would 
be different. But on the outside—forty below—bare¬ 
footed—the Aurora would not hold me. Without I found 
the earth warming under my feet, and recognized it 
as the approach of a grand and promised end,—With¬ 
out I recognized it as the sign of truth appearing through 
infinite conditions. 

If I felt that I was opening my eyes upon greater 
and clearer light in creation; that I was becoming con¬ 
scious of the fact, that nature had long been in a struggle 
with herself to bring man into a condition and a posi¬ 
tion where he could see himself in a more extended 
field; then freezing feet might be forgotten through the 
joy of feasting eyes and a delighted soul. 

With man, everything depends upon conditions and 
circumstances—: the light in which a thing is seen and 
the use to which it is to be put. 

The poor without money, cannot do that which the 
rich can with plenty. The poor laborer cannot go, come 


252 


and build like the capitalist. On this account, he is 
not to become a mourner. He is not to be unhappy 
and miserable because in different circumstances from 
those with vast possessions. 

Everything is useful and good in its place. 

As something of power and majesty, Niagara Falls 
is most impressive. But only a suicide would venture 
into it. Steam, fire, water and air, are all good in their 
place. Electricity is good when giving heat and light 
in a natural way, but to meet it in the chair of death, 
it is not to our liking. 

Great forces are made valuable through control:— 
when they are servants; not when they are destructively 
against us. This is true of human affairs. One human 
force against another, is just as destructive as any other 
agency. 

Intelligent harmony is the foundation of building. 

To reach successful harmony, intelligence and good 
judgment are necessary. Good judgment consists in 
being a good judge of surrounding conditions and mak¬ 
ing the most possible out of them. Good judgment is 
determined by intelligent action. People sometimes 
think they are judging correctly and acting wisely, when 
trial proves the contrary. Intelligence depends upon 
knowing; judgment upon acting. 

I have presented a man through the light of the in¬ 
visible. But he is very wonderful and covers a wide 
field through the visible. But to tell every boy and young 
man that they could be like this man through ambition, 
would be supremely ridiculous. A few men of this 
kind are sufficient for the whole world. Too many, 
would be worse than none. 


253 


What would a country be, of all rocks and mountains ? 
What would the world be if it were all water and no 
land? Or what would it be, if all land and no water? 
Or all darkness and no light? Or all light and no dark¬ 
ness? It would be like having all millionaires and pro¬ 
motors without any common laborers. It is through 
labor and intelligent harmony that we are enabled to 
build. 

Common sense and intelligence say, look at your sit¬ 
uation as it is; yourself as you are; and act accordingly. 
Consider your strength and education, see what you can 
do and where you fit. Do not make yourself and others 
miserable complaining about that which you do not have 
and are not able to do. Such a course is neither intelli¬ 
gence or good judgment. Weigh yourself and surround¬ 
ings ; and in doing so, be sure of one thing: and that is, 
that a competent faithful laborer, one that can be trusted, 
is in possession of the foundation of a fortune. And not 
only in demand in business, but on every quarter section 
of land in the world. 

And remember: if you appreciate the value of honor, 
and can render intelligent service, you are prepared to 
take up an occupation on the soil. And when you do 
this, you become a producer as well as a consumer. Ev¬ 
ery living soul is a consumer, but all are not producers. 
The minute anything breathes, it enters upon the con¬ 
suming list. And the minute a man commences to pro¬ 
duce, he puts in a call for ways and means to produce. 
When he puts in a call for ways and means to produce, 
he enters the industrial and commercial world. 

Wood cannot be chopped without an ax: So there 
must be a manlifacturer of axes. The ground cannot 


254 


be cultivated without implements, so there must be man¬ 
ufacturers of farm implements. 

The principal industries called forth by man’s needs, 
are represented by the two lines indicating the four 
points of the compass or the four grand triangles on the 
Flag of the Earth. 

The four principal industries are agriculture, manu¬ 
facturing, transportation and commerce. These are in¬ 
separable with extended growth. They are like the four 
legs of an animal—any one leg gone, renders the animal 
a cripple. 

Transportation is to the business world, what circula¬ 
tion of the blood is to the body. Transportation is the 
circulation of industries—which is the foundation of com¬ 
merce. Exchange cannot go on, without a way to carry 
back and forth; hence, the importance of transportation. 
This carrying back and forth is a problem which is now, 
and always will be, prominently before the world. The na¬ 
tional government, state legislatures, and the individual, 
will never be without this problem to consider; because 
it is one belonging to man’s growth and advancement. 

From the nature of the business, it is easy to see, that 
the transporter has his hand on the throat of every in¬ 
dustry in the country—if without regulation by law, or 
without the transporter justly recognizes all interests. 
He is a very imporant individual in the business world 
under any and every condition—without or with govern¬ 
ment control. 

It is true, that it is impossible to carry anything until 
something has been produced to carry. For this reason, 
the transporter is natually interested in production. At 
the same time, it is impossible to produce to any great ex- 


255 


tent without something has been manufactured to pro¬ 
duce with, and a way furnished to reach markets. 

When it comes to growth and extended business re¬ 
lations, the four cardinal industries are one and insepa¬ 
rable. The affairs of man move as human hands turn the 
wheels of industry; and human hands are necessary to 
produce, manufacture, transport and exchange. 

A start, and a way to keep going, is not only important 
but sometimes very hard to accomplish. This is the ex¬ 
perience of the great majority. 

Transportation is one of the cardinal industries; for 
without it, the points of the compass could not be united, 
either in a business or social way. The necessity of uni¬ 
ting the points of the compass is from the growth of 
natural principle—the principle of building—the cause 
of which, is the growth of man. 

Uniting different points of the compass, is building 
from a chain formed by individuals long enough to reach 
around the world and connect nations. 

The union of nations is natural order building through 
man on its own foundation. All coming together, is from 
the growth and spread of man calling different parts into 
use through general relationship. Occupancy and subdu¬ 
ing the earth, following as a natural consequence. 

Growing numbers are forced to spread, 

And from the earth they must be fed : 

And as they toil to get their food, 

In proportion the Earth’s subdued. 

From this plain truth, we clearly read, 

Man’s relation to soil and seed. 

From this plain truth, we clearly draw, 

Man’s relation to natural law. 

Through fixed order, needs and desires, 

Drive man to dig and kindle fires. 


256 


For this same reason, want moves hands, 

To till the ground to meet demands. 

These are ways established by God, 

To level forests and break the sod: 

These are ways which at the World’s birth, 

Were made to connect man with the Earth. 

Through a plan of Supreme design 
All are connected by Life’s long line. 

From Nature’s book, the future’s read, 

And coming light on Man is shed. 

Every condition has cause and effect, 

The influence of which, is remote or direct. 

The four cardinal industries, like any other natural 
growth or proposition, must, and will, regulate them¬ 
selves. Being four corners, resting upon the one corner¬ 
stone of common interest, this is self-evident. 

The four cardinal industries are clearly represented 
by the twelve lines forming the sixteen triangles on the 
Flag of the Earth, which shows in the universal plan 
of building, not only four, but eight corners resting on 
the one corner-stone of truth and justice. So many 
interests resting upon one corner-stone, must necessarily 
harmonize and regulate themselves. For if any one gives 
out, is overtaxed, or pressed out of line, the others are 
held up and suffer from the friction that arises in 
this, as in any other case of imperfect working machinery. 
If the goose that lays golden eggs is not cared for, the 
lover of golden eggs would be without his beloved golden 
goose fruit. This he would not stand. 

At the present time, more than ever, attention is being 
called to the inequality between certain interests. The 
producer and consumer seem to be widely separated, and 
this condition seems to benefit certain classes. 

The manufacturer for a long time has been very wise- 


257 


ly and industriously looking out for himself. He has 
what he and every one else calls “protection”—and there 
is no sham about it. 

He has induced the government, to put up a high 
tariff wall for his especial benefit around the whole 
country; so that outsiders can not get at his consumers 
to trade with them without paying for the privilege. 
He has such a good field, and such good customers, 
who pay him such good prices, that he does not propose 
to have outsiders breaking into his trading domain. On 
to his trapping grounds. 

And in addition to this, the manufacturers have com¬ 
bined among themselves to keep up prices, in addition to 
having a combine with the government, in the way of 
high tariff “protection,” to keep out competition. 

The manufacturer has a machine with double levers; 
one to keep out competition from abroad, and the other, 
to keep up prices to the home consumer. The manu¬ 
facturer is not asleep—if the farmer is. 

The transporter is also charged with having combines 
—in the way of peace agreements, ' and interstate com¬ 
merce legislation to prevent him from doing certain 
' things. 

A “peace agreement” also has a double meaning, and 
is spelled two ways. The most significant feature of it 
is, that through peace, every one gets a piece of the profits. 
As a business proposition, this is most wise and com¬ 
mendable. My knowledge is based entirely upon hear¬ 
say, and newspaper talk; which is not always the best 
evidence; but the principle is plain and easy to under¬ 
stand—very clear. 

There is only so much traffic in the whole country; 


258 


and by letting it go its own way, without bidding for it, 
it is easier to divide the receipts after the freight is paid, 
than to contend for the carrying. As a matter of busi¬ 
ness, this is wise and right, for it is foolishness to con¬ 
tend for that which can be had without contention. 

Labor has combined, which is right and proper; but 
every combine must have a foundation on which to rest. 

The object of each combine being, to do away with com¬ 
petition, and keep up prices to the consumer. Let us see 
—if we can see, where this must end. 

Large profits and sure returns are desirable ends. 
Good ends. Ends that would never wear out, only for 
one thing. It is impossible to get a high price without 
some one to pay it. And the one who pays it, must 
have something substantial back of him, in order to pay 
it. So all parts, in this respect, must bear equally on 
each other or the chain will break where the heaviest 
strain comes. If the one who gets small returns, or no 
profits, has to pay high prices for that which he buys; 
it is only a question of time, when expenses will eat him 
up ? Then what ? There must then be repairing. Heat¬ 
ing and welding. 

There is one cardinal industry of such size and nature, 
that those engaged in it, do not seem to be able to pull 
themselves together in their own interests, and com¬ 
bine. Producers on the soil seem to be unable to organ¬ 
ize like others. Here are the only ones, so far, who have 
not been able to connect and combine with themselves. 

WHAT IS THE MATTER WITH THE FARMER? 

That the most important worker of all; the one who 
fills the empty stomachs and empty freight-cars; the 
one who produces to cover bare backs, bare feet and 


259 


bare heads, should be out of balance with himself, and 
practically, all other industries, is strange indeed. This 
is a case where something is lacking. 

WHAT IS IT? 

It is because the man on the soil, has never combined 
with himself, on the right principle—for the right pur¬ 
pose. That’s all. When he does this, he will go to the 
top where he belongs and stay there. It is the farmer’s 
own fault that he is not at the head. And it is his own 
fault, that others are ahead of him. The only kick he 
has coming, is against himself. To be plain and honest, 
this is the way it looks to me. He may not see and fully 
appreciate his strength and position now, but time is 
going to make him wise-, and put him where he belongs. 
It is' impossible to be otherwise. 

If he keeps in the present channel, made for him by 
the manufacturer and transporter; in time, he will be 
ground so, that he will not only be polished like glass, 
but have an edge on him like a razor. It is in the 
nature of conditions to produce this result. Grinding 
enough will smooth and sharpen anything—not too soft 
to hold an edge or take a polish. As a class, the farmers 
have material in them that will hold an edge and take 
a polish; but it seems to be slow coming. That they 
can stand grinding is without question; but how much 
longer they will stand it, is a question. 

In one way, it is all right that they should be slow in 
coming to their senses. But coming conditions can be 
clearly read. The whole world is not far from a general 
awakening on account of man’s growth and spread. 
And on this account, it is ready to make a grand move 
forward. 


260 


We can wander for awhile, but not long. There is 
no such thing as getting lost and keeping lost for all time. 
Not with the Flag of the Earth before us. It is easy 
to get off the track, and quite frequently we get mixed 
up; but mixed up, is not lost. The way of the man on 
the soil is clear, and his strength and position are as¬ 
sured, when he recognizes his real place in the field of 
creation. When he becomes conscious of his relation 
to, and his part in creation, the desired change will be at 
hand. 

There is motive, object and spirit, back of, and in, 
everything; whether we are conscious of it or not. The 
dominating spirit of this country for many years has 
been, transportation and manufacturing. The reason 
for this, is opportunity. The reason for it is, the great 
open field inviting emigrants and settlers of all kinds 
to come and serve as producers; help the transporter 
and be a consumer for the manufacturer. The open 
field is the basis of the manufacturers’ and transporters’ 
growth. 

Where there is something to invite the whole world 
to come to; something to find; something to come to 
and have to make a home; there is wonderful opportunity, 
as the United States can show. 

American prosperity is a natural condition, well 
worked. .Worked better by some than others. American 
opportunity, has made and keeps up the American manu¬ 
facturer and the great American railroad man. 

It is the open pond and feeding-ground for the geese, 
that makes the hunter’s paradise. It is the rich fields, 
mines and forests, inviting increased numbers, through 
holding out exceptional privileges, that keep factories 
flaming and railroads booming. 

261 


Western and Northwestern prosperity is from a nat¬ 
ural cause pure and simple. Without the open field, 
the opportunity would be lacking; and without the op¬ 
portunity, the rush and numbers would be lacking. So 
it is Nature, and Nature’s God, that holds out the in¬ 
vitation. The manufacturer and transporter have heads 
clear enough to improve the conditions—so should others. 

We are speaking of cause only—not finding fault, 
looking for, or aiming to make trouble. Having eyes 
to see, we think we can see.—Look, and see for yourself. 

In the vast growth, from the rush of settlement, many 
different situations have arisen. 

Thousands upon thousands can be called “Put.” That 
is, put down to stay. Put where obliged to stay. Where 
staying is a reality—not a dream or fancy. 

From this on, the “puts” will grow as rapidly as any 
other class—possibly faster. It is from this class, that 
substantial growth must come. Many of those now 
“put,” have been speculators; but through circumstances, 
have been turned into subjects of reality. 

There is a vast difference between a speculator and a 
legitimate worker of the soil. A speculator is one who 
gets his “speck” first; quick and easy; then leaves the 
one from whom he gets it, to get his later—if he can. 

The one on the soil “put” to stay, has but one legiti¬ 
mate way to advance; and that is through intelligence and 
industry in connection with seed, soil, and the elements. 
He is a creator in a certain sense and can only advance 
as he makes and saves out of the soil and his labor. 
He can only advance as his increase exceeds his expenses 
—and so continues from year to year. 

To content this man; to content his wife and children; 


262 


to have all hopeful and ambitious in their work and 
prospects, is a problem continually before the World and 
the object here, is to contribute as far as possible towards 
a happy solution by proclaiming God’s way in reference 
to it—by showing, that through His way, there is some¬ 
thing more than daily drudgery in a field of obscurity 
and poor returns. 

We come now to the true work of building. To see 
what can be done in the way of lifting together for 
mutual benefit; for self and world wide improvement. 

To receive and carry a message to a single man, has 
its importance. To put a log-cabin on wheels and travel 
in it five hundred miles behind a span of mules, to per¬ 
form a ceremony in honor of the earth, as man’s mother, 
is a simple incident, compared to interesting and arous¬ 
ing mankind as to the nature and importance of certain 
conditions. 

Wealth is good; beauty is good; but I have traveled 
all this long way, and spent all these many years, to 
reach intelligently a certain class for a certain purpose. 
The man who bears the heat and burden of the day is 
entitled to consideration. But he must first consider him¬ 
self. If he will not, how can he expect others to con¬ 
sider him? 

A message was carried to the one rich man; but that 
would be of no account whatever, without it benefits 
the world; and it can only be a benefit to the world as it 
helps the world and all mankind along. And it can only 
help the world, as it is connected with, and grows with 
the work of the world in harmony with first principles 
and the object of life—which is the attainment of happi¬ 
ness through “Dominion.” 


263 


Yes, it is lonesome living in the country, and there is 
drudgery and lack of animation about it. But with it all, 
there is something that makes it bearable. That some¬ 
thing is its necessity—that something, is the order of crea¬ 
tion. 

I am talking now, to those who are “put;” but those 
who will be “put,” and those who will stay “put,” are 
asked to give it due consideration. The object of this 
address is to say, that the average, every day individual, 
is only about so large; that he can only go about so far, 
and do about so much. Although a bird has wings, it 
can not fly all the time. Even with wings, it has to 
settle down to get food and rest. 

To me, certain conditions now here, and others seem 
coming, are plain from natural causes. These are called 
wonderful times of prosperity; everything is in demand 
—money, labor, railroads, manufacturers and farmers. 
All are in demand. 

It is a wonderful country that gives every poor man a 
piece of land, and not only encourages, but helps him make 
a home—manufacture for him, and find him a way to get 
a market. A tariff put on in a case of this kind, seems 
almost too small, if not wicked to talk about. But here 
is the point: the man who goes with his wife and children 
to make a home on an open prairie, goes to stay. He 
may move a few times, but he can not keep moving for 
a lifetime. Neither can he gather revenue from every 
settler who comes to stay for a short or a long time, like 
the manufacturer and transporter. The man who settles 
on the land with his family to make a home, can be 
called “put.” He can not move every time the wind 
changes—without it's a cyclone. 


264 


The man who is up against frost, hail, floods, drought, 
storms, pests and hard labor propositions, is the one 
to be on a solid foundation; the one to help cultivate. I 
wish to get next to the one, trying to make a home for 
himself and those dependent upon him. I have a mes-' 
sage for him from Moses. No matter how many go and 
come, this man can not pull up and keep moving on and 
on. You are really and truly “put”—My dear sir, when 
you put down your all and start to make a home,—It is 
your class who are worth most to the country. 

The fact that you can not move, is a good thing for 
yourself and the country; and thousands more like you 
are wanted and needed; and under the right thought, all 
can be known and felt the world over. But that thought 
must exist and be kept circulating. What is there to 
life beyond a good comfortable home? What is money 
without a home? If not rightly situated in reference to 
home relations and home surroundings, labor and anti¬ 
cipation are fruitless. 

Many general conditions go to make up a home. Your 
own disposition; the temper of your family; your finan¬ 
cial condition and your neighbors. It makes a differ¬ 
ence who your neighbors are. All these, to some extent, 
you help make yourself. Not entirely; but your influ¬ 
ence in the community counts for its part. 

If rich, you do not need advice about getting along; 
but you may need it more than any one else, about be¬ 
ing a good citizen. The man who only lives for himself 
and the sake of grabbing dollars, is not worthy of the 
name of man. He is a curse to the community in which 
he lives. 

It is not possible to accomplish anything without some 


265 


sacrifice; confidence in some one, and taking chances in 
some way. The man who does not recognize this, dies 
without friends. The different phases of society and in¬ 
dustries are such, that it is necessary, for mankind to 
pull together, to get proper results. 

We are here, and we can all help each other if we try. 
And this is a preliminary step to see what can be done 
in a general way towards pulling together on a common 
lever. 

The proposition is, that you are “put”; if not, at some 
time in life you will be. For old age will settle you down 
if nothing else does. You start with hope in your heart 
—every living being has hope at the start. And you 
have family love. If not, there is something wrong. And 
you would like to make a home. That is right. And 
when it is made, have it worth living for. 

There are many things to consider here; many things 
to be done. A home is a home no matter where it may 
be. All cannot be farmers. But let us suppose, that 
you have gone on a piece of land; you have made a wise 
choice if you are the right kind of a man and have the 
right kind of a family back of you. If not, you are as 
much out of place here as anywhere else. 

We come now to a cold', heavy pull. Hard work. 
No “swell” society. Just a common everyday plodder. 
Can you enthuse over this situation, like a lot of fellows 
playing football? Or like “rooters” in the grand-stand? 
If looking at things in the right light, and you are build¬ 
ing on the right principle, you can. But it is necessary 
to look far ahead and far back to keep in line. And the 


266 


idea must be kept clearly in mind, that the individual is 
not man; that the individual is only a speck of man mat¬ 
ter. Your mite as an individual, adds to the great work 
of building; but without you are conscious of your re¬ 
lations, you are more like a slot-machine than an intelli¬ 
gent being. 

One great trouble at the present time is, a few great 
industries have the ordinary individual down to a slot* 
machine proposition. 

To get out of this rut is the question. While the far* 
mer occupies the most important position of all in the 
industrial world, he has the least to say about returns 
for his labor. Here is something for consideration and 
organization. If every farm home was a beautiful one, 
the whole country would be different and truly beautiful. 
It should be the business of every farmer to own his 
home and make it beautiful. 

Creation is working out its own ends. But at the 
same time, it is working the average individual very hard. 
To smooth down every day ways and do the common 
things, is important. As farmers, how can we get to¬ 
gether, and what shall be taken up first? There is so 
much to take up, it is bewildering. First of all, we must 
be practical. 

The fuel question is a very important question. Sup¬ 
pose the Home Builders should say that one feature of 
their work would be, organization on this question. A 
community can just as well organize and buy a large 
tract of timber convenient to a railroad and send chop¬ 
pers to cut all necessary wood from year to year, as a 
few individuals can gather in all the pine and saw timber 
and turn it into lumber at a monopoly price. The bene- 


267 


fit of this would be, better and cheaper wood, and home 
independence. 

A community of farmers could take up the subject of 
fencing, buy a tract of cedar land—or a cedar swamp; 
and in the winter, when the swamp was frozen over, send 
their choppers—say their sons—to get out fence posts for 
the farm. A good fence is one of the most important 
things on a farm. With fences, animals will gather from 
the fields all that is left by the harvester; and it is some¬ 
thing that would not be gathered, and could not be gath¬ 
ered, without fences to keep animals in to do the picking 
up. 

Do not think that some one running a monopoly 
lumber-yard and selling poor, rotten wood for a high 
price is going to lead in organizing a community to buy 
a section of wood land and advocate keeping a supply 
always on hand, through co-operation. The fuel man is 
not interested in you, only to get all possible out of you. 
Neither is he going to suggest the purchase of a cedar 
swamp, and that you get out fence-posts for yourself. 
He keeps fence-posts to sell. And I think (am not sure) 
there is a tariff on fence-posts. 

There are a great many things to think about and look 
into—and there is one thing in particular that I have 
been asked to explain. But it is not my business; I am 
not the one to ask, and cannot give any clear reason. 
And that is, where a dealer settles down at a station 
with a stock of lumber and a few cords of wood, the 
wood he sells, that goes up the farmer’s stovepipe in 
smoke, he gets at a certain rate of freight. A stick of 
cord-wood used to be four feet in length; a fence-post 
is supposed to be about seven feet long. I am not the one 


268 


to explain why cutting one stick seven feet long for a 
fence-post to fence the farm, or one four feet long to 
burn up, should make such a difference in the freight 
rate. But the man who is “put/’ says there is a great 
difference in this particular. 

It costs time and money to organize; it costs time and 
money to get acquainted—and after thinking it all over, 
you will find that the only way to accomplish anything, 
is to take up the work and keep at it. 

The subject of field cultivation—seed selection— 
grain-cleaning—-stock-feeding, breeding, and markets, are 
all important subjects with the man on the soil. 

The sole object of this work is to try to awaken in¬ 
terest ; present a plan on which to work. Let us suppose 
that railroads and manufacturers wanted to confer intelli¬ 
gently with the agricultural classes; where is the organi¬ 
zation through which to do it? You do not know. That 
is what The Great Register is for. It is to make a start—■ 
have a head. If you believed certain principles and 
wanted to help to do certain things, where would you 
send your name and make application to join in the work? 
There is but one place on earth of an international and 
universal nature and that is The Home Builders. Send 
your name to the keeper of The Great Record, and take 
off your coat—that is the first step. 

If any one should ask you if you believed in “domin¬ 
ion,” what would the answer be? Would you say that 
you are enrolled under the Flag of the Earth and could 
see grand and beautiful things ahead—or would you say 
that you had never heard or thought of such a condition ? 
With “dominion” for the object, life wears a different 
color. 


269 


Believing that individuals must go through all things, 
do all things, and know all things, for man’s development, 
individual hardship is bearable as a part in universal crea¬ 
tion. That is, if looked at correctly. Things that are 
cursed and look wrong, often turn to great use. 

For instance, burning a man at the stake. It looks 
wrong to burn a man up; but great results have come 
from acts of this kind. Individuals have proved them¬ 
selves capable of anything; of being burned or anything 
else. It is about five hundred years since Jerome of 
Prague was burned, and the fire that consumed him is as 
bright before me today as when he was in the flames. 
His life cannot be extinguished; still, not one from choice, 
would ask to be burned. The truth for which he died, 
like everything else, is developing. The man and the 
family whom I am seeking, is the one who goes to bed at 
night, on a cold, desolate prairie with the snow drifting; 
the wind howling; and the blizzard raging. It is really 
dangerous, now, to go out. The crop may have been 
poor; prices low; and all expenses high. This man needs 
a friend and a comforter. He needs him now, and is 
going to continue to need him. He would leave if he 
could sell out; but he cannot sell. It is a good thing that 
he cannot. 

According to my way of thinking, this man needs this 
discipline to wake him up. It is necessary for the benefit 
of the world. The same benefit will come to the world 
from having him buried in snowdrifts and kept in desola¬ 
tion, that has come through burning people and driving 
them into exile. After this man has been here long 
enough, he will begin to think. Affliction and suffering 
are wonderful suggesters. He will begin to think about 




270 


solving the heat and light question; and when he begins 
to think about this, he will discover that the wind over his 
head is just as good a power as could possibly be asked 
to generate electricity to heat and light his home. And 
that of which he is complaining, as a drawback, he will 
find to be God knocking at his door, shaking his windows 
and blowing the shingles off his house to wake him up 
and drive him into a better condition—it is nature trying 
to educate him. Will he take advantage of his opportun¬ 
ities, or will he move away, not knowing what they are? 

It is the hard pressure put upon man that impresses 
him and drives him to act. When he realizes this, he can 
stand any kind of a hardship and look pleasant; because 
he knows that he is being made and helping make the way 
easy for others. 

This work, at best, cannot be anything more than a 
stagger. It cannot be called anything more than an at¬ 
tempt at trying to do something—until it is done. Then, 
it may be different. When it is considered, that the 
world is not up to more than one-millionth part of its 
producing capacity, and that man is only in the first 
stages of his intelligence, the work of one individual 
could not amount to anything more than a stagger in a 
certain direction—no matter who he is, or what he does 
—it is in the nature of universal building. 

Anything in reference to the future, should not be a 
surprise, knowing that there is no end to development, 
through evolution. 

It is not the intention to take up the discussion of many 
subjects in this work, any further than to say, what can 
be done through effort and co-operation. Necessity is 
going to bring everything to mankind.' The only draw- 


271 


back to gaining a desired state, is delay in going after it; 
determination to have it. 

The only thing for a man to worry about, is lack of 
wisdom. You hear people asking, “what is going to be 
done, when all the pine lumber is used up?” There is 
clay enough in the bottom of the Red River to put a good 
set of buildings on every forty acres in North Dakota. 
And when the clay is gone, all the sand-hills and sand- 
beds of the world are left to make glass—something that 
never rots or wears out. 

In the work of universal building, it is easy to see, that 
one individual, or one industry, makes but little difference. 
The absence of one thing suggests another. It is easy to 
see, that one individual alone, in any field, is very small. 
So the success of this work, like any other, depends upon 
the interest that others may take in it. 

J. J. Hill is made prominent in this work because 
of that which is seen and read through him. That which 
is seen and read through him is the cause of this work. 
He is here as a factor in man-building and world-build¬ 
ing. Not because he is a builder and designer alone, but 
as material in a building. He is here as a brick in a chim¬ 
ney. He comes here as anything else comes through 
natural order. He is here because he holds lines of 
transportation and communication by which he is useful 
and can be made useful in helping along in this particular 
work of building. It would be useless to ask a man to 
bring something, or do something, without he had a way 
to do it. He has the way and the means. It would be 
nonsense for one pauper to go to another for help. Help 
must come from those able to help. Good use can be made 
of Mr. Hill in the work of Home Building. 


272 


But you ask, suppose he does not pay any attention to 
the plan, or take any notice or interest in the effort to co¬ 
operate and build? There will be plenty of time to con¬ 
sider this, when it happens. Wait until this happens. ' 

I have no more claim on Mr. Hill, than I have on he 
Czar of Russia. It is only to be presumed, that he is in 
favor of good things the same as other people. I can only 
judge others by myself. If stretched out over the country 
like some of the great corporations, and so many were up 
in arms, from the President of the United States down to 
the smallest politician; and I was in the hands of every 
Congress and Legislature that meets, if I could find any¬ 
thing that had common sense for a foundation, I would 
join, and stick to it as a rare privilege. 

In taking up this work, there is nothing assumed. I 
have just as much authority to act as the Interstate Com¬ 
merce Commission. That body cannot enforce anything 
by law—neither can I. The principal difference between 
the Interstate Commerce Commission and myself is, I am 
working without any salary or guarantee whatever, while 
seven composing that body, draw eighty-four thousand 
dollars per year salary and all other expenses added, 
which amounted for the year 1905 to over three hundred 
and thirty-one thousand dollars. 

Another difference between the Interstate Commerce 
Commission and myself is, that body has to be sent for or 
called upon to act. I am pounding away here in order to 
get the average individual to take an interest in himself 
and act for himself. 

Think it over. What is the use of calling on a commis¬ 
sion to do something that it cannot do ? Or calling on it 
to do something that can be done without it ? 


273 


The people are the law-making power. They are the 
ones to organize and act, out of legislatures as well as in. 
Laws are of no account only as enforced by the people. 
Everything depends upon the people; law-making as well 
as law-enforcing. Then, why cannot the people co-operate 
and run everything for their best interests? They can, 
if they will go at it with Home Building as the motive. 
The law of common sense is always open to act under—• 
especially in a free country. The law of common sense 
is always in order in acting for self-interest and self-im¬ 
provement. And particularly, for general improvement. 
The object here, is commendable—if the effort fails. 

The first test will be the Annual Congress, that is to 
be opened at Grand Forks on the sixteenth d^y of Sep¬ 
tember, 1907. After this, some judgment can be formed 
as to the success of this work. The program and at¬ 
tendance there will speak for itself. But, you ask, sup¬ 
pose no attention is paid to the call for this Congress? 
That may happen. It would not be the first time that 
seed has fallen on stony ground. But God, all the an¬ 
gels, and all mankind, cannot blot out the fact, that I 
have taken action. That the Flag of the Earth has been 
designed, and a hole dug to plant a flag-staff, to float a 
Universal Banner. These are fixed facts. This has all 
been done. Here is the beginning. Here is the germ 
from which growth must come in this work—if at all. 

We can show the horse water—but drinking belongs 
to the horse; we cannot drink for the beast. 

I am not assuming anything; my part is already ac¬ 
complished. To me, the ultimate outcome (in time) is 
a certainty. But hard work without end is called for. 

The Annual Meetings are going to be the grandest 


274 


affairs ever held in the world; because for a world-wide 
purpose; on a world-wide foundation. 

Talent from every part of the earth will be interested 
in time. Not at the first meeting, possibly, but in years 
to come. Long before the last state in the Union has 
teen visited. When the nations of the earth meet under 
the Flag of the Earth; the Flag expressing universal 
order; the Flag of Peace; the Flag of Industry; the Flag 
common to all; all will feel at home and be at home; and 
they will be grand meetings. 

There are many questions to ask and answer. But 
enough has been said to give a general idea of the work 
proposed and how it is to be done. To have beautiful 
things, and good things, the good and beautiful must 
be cultivated. To get up high, it is necessary to take an 
elevated direction; the landing place depends upon the 
direction taken. 

This is not a boom for some particular man. Far from 
it. It is for the man in the wilderness who needs help; 
it is for the one in “darkness and the deep”; he is the 
one to help out. But to carry on any work, the first 
thing necessary is for the workers to agree among them¬ 
selves—on a plan of procedure and go to work; every 
one will have a chance to be heard as far as possible at 
the Annual Congress. 

This book is offered as a key to a situation; and in my 
opinion, is worth the price as a way to certain ends— 
higher and more harmonious conditions. 

When it comes to joining the Home Builders, those 
not interested in that way now, will always have the 
chance to re-consider. Forgiveness at all times will be 
freely granted; and the light will always be found wait- 


275 


in g. When once a builder, -you will never desert; and 
never feel at home anywhere, only in the Great Temple, 
of which you will be a living part. 

The first thing is to get acquainted and know each 
other; that is the object of this work; and this is as 
cheap and easy a way as we can become acquainted; and 
perhaps as good a way—perhaps the best. This will 
enable the reader to form an idea of my desires and de¬ 
signs —whether the reader is ever heard from or not. 

The object and nature of the work can be looked over 
and into in book form, as well as any other form. The 
subject of Home Building, is the largest and most im¬ 
portant field in the world—and every living soul is wanted 
and asked to take up the work in order, and for the 
purpose intended, by the Creator. If not with me, on 
a plan, that I hope will be better. There cannot be too 
many smiles and sunbeams around any home. I want 
to see the high, the low, and all classes, marching under 
the Flag of the Earth. Home is just as dear to one, as 
another. 

Such a subject as Good Roads, should not be one of 
contention, legislation, or argument. Every living being 
should be for Good Roads, regardless of nationality or 
locality—from self-interest. See the comfort, to say 
nothing about expense saved in traveling. 

Why this subject should be so hard to enthuse people 
over is a mystery. When wild buffaloes roamed the 
plains, they recognized the importance of good roads 
and made a smooth path on which to travel by walking 
or running behind each other. Goats that climb the 
mountains, recognize the same principle. When it is 
considered what has been done in the world, and what 


276 


might be done, it is surprising how small the advance¬ 
ment in some directions. Great in some ways, but not in 
all. Good roads add greatly to the value of a home. 
There is no end to subjects that might be brought up 
to improve every part of the world; and there will be a. 
week commencing on the 16th day of next September 
in which to deliberate on many things. And I trust, 
that many things will be talked over when we meet, be¬ 
fore then. 

The way in which Mr. Hill’s life is presented is a 
proposition which may puzzle some, but the presenta¬ 
tion speaks for itself. The invisible is not a matter of bar¬ 
ter or commercial influence. It sheds its own light in the 
field of truth and creation—where it belongs. To read 
by the light invisible, is to stand in the presence of that 
which it reveals. Enough has been said in an off hand 
and informal way to present the shadow of something 
unseen. But there is much more coming. The work has 
only commenced. This is only one small volume—but 
enough for an insight. 

Outside of all invisible conditions, it is in order to say, 
that the eagle is not a song-bird, nor the lion a plaything. 
Still, this bird of prey and this king of beasts are the na¬ 
tional emblems of the English-speaking people; the lead¬ 
ing people of the world; whether free, or subjects of 
a King. 

In presenting Mr. Hill, he is not offered as a song-bird 
or a lamb with which to play. He is presented as some¬ 
thing of strength and power; something intended for 
world-wide use under right relations. Every individual 
has a double nature and a double relationship—some be¬ 
ing more pronounced and clear than others; his, being 
one sufficiently pronounced and clear to read. 

277 


I have no claim on or over him—not even an intimate 
personal acqaintance. My presentation is through impres¬ 
sions received from Jerome, not relationship with the 
visible man. Jerome is the power behind the Hill throne 
—a spirit not controlled by money or religious dogma. 

If you knew a bridge had gone out; the night was 
dark; and there were no signals, and you saw a flying 
express-train rushing to the point of danger, you w r ould 
not have to wait until the train reached there to know the 
result. It would go in the river. Conditions here are 
read from cause.—It takes a good soldier to make a good 
general. I know Mr. Hill principally as a soldier. He 
has served in the ranks on several different occasions 
where I have been the impressional director; and he has 
done his part well. He has one superior quality as a sol¬ 
dier. He does not ask any questions; when the time comes 
to make a charge; he does not ask who is in command; 
whether it is an A. D. T. boy, or a Major General. He 
scales the walls and takes the fort—and does not contend 
for the glory when it is over. The Flag of the Earth 
comes through conditions connected with and read 
through him—as given to me by the invisible. This may 
look silly and purile in some ways, but the truth must 
be told. There are no false statements admissible with 
the Gods. Without the truth, we have no strength. 
Duty sometimes is a hard thing to perform. He is a 
financial success, and a record-breaker as a builder; but 
the hardest conflicts of his life are still ahead of him— 
if they can be called conflicts. His field of contention 
is constantly broadening—and there is a great evolution, 
as well as a revolution without guns—going on. Money 
does not command the respect it once did. The measure 


278 


now is usefulness, not money. Wealthy men who ire not 
helping advance the world are looked upon with contempt 
rather than respect. Success in one line, or some lines, 
does not indicate success in all lines. A man may be a 
great success in some ways and a monumental failure in 
others. 

In extended affairs, there are many things to consider. 

There is one man more in evidence today than ever, 
and he is growing more determined from year to year. 
Natural conditions are forcing him; and that is the man 
who is “put.” All conditions are driving him to think and 
act—he can not help moving. He is bound to wake up 
in time. This man today, is the greatest and most import¬ 
ant factor in the country. His judgment and good sense 
are the largest part of the country’s foundation. Those 
who are “put,” must be justly and honestly considered., or 
there will be friction too great for the “Machine” to 
stand. 

Through The Home Builders, everything can be con- 
. sidered and kept in order better than any other way. This 
is the true work of a free people in a free country. Make 
the home pure and beautiful. More can be accomplished 
by The Home Builders, than the Congress of the United 
States. Every one can be a member of The Home Build¬ 
ers’ Congress for life, without any election expense, by 
making application and paying the dues—here is a clear 
way to a permanent end. 

Let the nature and honor of belonging to this Congress 
'dawn upon you. This is a government of the people, by 
the people, for the people. Why can not the people meet; 
discuss any and all matters and come to an understanding 
among themselves, and be one united happy family ? They 


279 


can. And this is the way offered. We should know each 
other and work to help each other along. Having a poli¬ 
tician running around for us is humbuggery. 

Remember; it is to be an International Congress—not a 
backwoods, local gathering. It will be under the light 
of the most advanced age of the world and the Flag of the 
Earth. The first congress under a universal banner—this 
of itself, is of great importance. 

There is so much to say, and so much that might be 
said, that there does not seem to be any stopping-place. 
But this will have to do for a rough introduction. 

From now on—till the first Congress, the time will be 
spent in cutting, hewing, digging and hauling to promote 
the work of building. 

We part to meet again. Meantime, keep the work in 
mind and do all possible to help along. 

There is no telling what this organization may amount 
to. It may blow away like withered leaves, or it may turn 
out to be one of the good fraternal insurance companies. 
Who can tell? 




280 


CHAPTER XXXVII 


THE FLAG OF THE EARTH. 


Age upon age has come and gone, 

But truth remains a living song. 

The earth is dark, the grass is green, 
Straw’s yellow, when ripeness is seen. 

Here is truth that is ever so, 

As seasons come and seasons go. 

From golden grain comes golden wealth, 
Happiness, commerce, strength and health 
On golden grain we build and grow, 

To gather which, it’s plow and sow. 
Golden grain is the fruit of toil 
That comes to man through seed and soil. 
Here is a fixed and given way, 

By which to live from day to day. 

Work is not a curse for sin 
It’s God’s own way to gather in. 

When nature forces man to labor, 

Where’s the curse for sin—good neighbor? 
Labor rests on natural cause 
To fit creation and its laws. 

That God should make immortal man, 

On temptation’s slippery plan, 

Then turn and curse that which He made, 
Puts sense and reason in the shade. 

To say He cursed and changed His plan 
To punish weak and erring man, 

Makes the Father look mean and small, 

In correcting His children’s fall. 

The One Supreme, made all things right, 
Which clearly shows, in proper light. 

He made all things a certain way, 

For man to follow and obey. 


281 


See how the winds and pouring rain, 
Bring wealth and joy as well as pain. 

See burning heat and bitter cold, 
Forcing creation to unfold. 

The only curse that’s put on man, 

For disobeying the maker’s plan, 

Is that which comes from natural cause, 
For violating established laws. 

The given way for man to rise, 

Is through study to become wise. 

All wisdom lies in a single thought, 
Which to man through God is brought„ 
God’s way is plain, as plain can be,' 

It’s on each plant, and every tree. 

It’s turning matter into life, 

And bringing harmony out of stri fe. 

It’s calling from the cold, cold ground, 
That by which all life is crowned. 

It’s calling from the dark, dark earth, 
Life in endless forms through birth. 

Time is measured by His word, 

For those once here, again are heard. 

As Moses told us what “God said,” 

A light upon our way is shed. 

A light by which we see and walk, 

By which we live, by which we talk. 

Color, is one of the marks of time, 

By which we read, as line upon line, 
State and age by color is told, 

Green is young, and yellow is old. 

Red means courage, and manly strife, 
Black means dark and hidden life. 

White means purity of old; 

Something spotless;—pure like gold. 
Here we have the Flag of the Earth, 

In natural colors—from natural birth. 
Nature itself, is but a flag, 

Waving o’er water, land and crag. 

That expressed by the rolling ocean, 

Is a waving flag—ever in motion; 

While waving grain and blooming fruit, 
Is a flag all nations love to salute. 

Then every leaf, and every flower, 

Is a waving flag in wood or bower. 


282 





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